How to Knock out early Marriage Causes
Youth Empowerment Society: Lahore – Pakistan
There are numerous problems a couple can face when marriage happens at an early age for them. Early marriage which is also referred to as child marriage is common all over the globe and has inflicted dangerous and devastating effects on young children who are compelled to tie the knot in most cases. Child marriage is also indicative of the levels of development of a region or country and is generally conducted between very young girls and older men. In many parts of the world child marriage is a gratification for overcoming the family’s financial and social needs.
Causes of early marriage:
Early marriage can arise due to a number of reasons such as these:
To raise the economic and social status
Religious hurdles and barriers
Gender bias promotes early marriage of girls
Lack of education
Myths and misconceptions about early marriage
Pressures from older members of the family and community
The notion that early pregnancy leads to larger families and hence providing for heirs to the throne. Some communities regard their girl children as a burden and think of getting rid of them by marrying them off early in a patriarchal society
• Harmful effects of early marriage:
Early marriage can cause severe problems like the following:
Psychological and emotional stress like forced sexual relations, denial of freedom and personal development as household chores now become a priority.
Denial of personal development and education.
Maturity levels become an issue as the little girl is now expected to play the role of a mother. Girl children undergo severe health problems like pregnancy and childbirth.
Girl brides are also involved in early childhood care.
Threat to contracting sexually transmitted diseases increases when girl children are exposed to such an environment. As girl children are still vulnerable and submissive, they can be subject to the atrocities of domestic violence and abandonment.
Mental and emotional stress in girl brides is high because they are not old enough to cope with maternal, marital or in law issues.
Though the respective Governments and society is doing much to abolish early or child marriage through campaigns, laws, policies and individual support of people, it is still a far reaching dream for young girls who are still repeatedly forced into such liaisons.
Early marriages have stretched far and wide through time and countries and finally reached America as well where children in their mid-teens are taking independent steps of tying the knot with their partners. Most early marriages are considered to be forced which is true but children entering into an early marriage out of choice should also be warned of various personal and health issues that can complicate their lives forever.
Column by : Ashfaq Rehmani
“THE PAKISTAN TIMES”
Organizer “YES”
Youth & Woman’s Empowerment Society *world-wide
you.we.pk@gmail.com
Monday, November 29, 2010
Thursday, November 11, 2010
Wednesday, November 10, 2010
Monday, November 8, 2010
Thursday, July 22, 2010
Wednesday, July 14, 2010
Handbook for Pakistani Journalists Reporting on Humanitarian Crises
Program News
Internews Publishes Handbook for Pakistani Journalists Reporting on Humanitarian Crises
(June 14, 2010) Internews Network has published the first-ever humanitarian reporting manual for Pakistan, Humanitarian Reporting in Pakistan: A journalist’s handbook(PDF).
The handbook is based on Internews’ five years of experience working to empower local media in Pakistan to convey vital information to people in conflict and disaster-hit areas.
Empowering Local Media to Report on Humanitarian Crisis
Internews currently runs the Pakistan Humanitarian Information Project aimed at providing information for returnees and IDPs, which uses local media to tell the stories of the nearly three million people affected by the conflict between the Pakistan Army and militants in the country’s northern and tribal areas (NWFP).
Internews has trained a team of journalists on covering humanitarian crises, and set up five production units for two daily radio programs, Sabaoon and Maraam. The program Sabaoon airs through Pakistan Broadcasting Corporation, the State broadcaster’s AM transmitters, and the program Maraam airs through two independent radio stations with signal coverage in IDP areas. Both programs aim to improve the quality and quantity of information reaching people who were displaced before and during the conflict. At the same time, the program creates two-way communication between the affected communities and the government, local and international organizations providing humanitarian assistance. Internews has also set up a web portal to connect the humanitarian aid community to the conflict affected people.
The Pakistan Humanitarian Information Project builds on the lessons from 2005 – when Internews launched the Pakistan Emergency Information Project. Internews successfully advocated for emergency broadcast licenses for the earthquake-ravaged areas of NWFP and Kashmir destroyed by the October 2005 earthquake that killed 70 thousand people and left 3.5 million homeless, and helped build seven humanitarian information FM stations in NWFP and Kashmir. Within two weeks of the earthquake, a team of Internews-trained reporters were on the ground, producing an hour-long radio program designed to provide information to help earthquake survivors cope with the consequences of the disaster and rebuild their lives.
Internews continues to offer humanitarian training for journalists, where topics such as immediate needs in a humanitarian crisis, the roles of various actors and stakeholders, and sensitivity toward victims of a crisis, are covered. Technical tips for field reporting such as collecting sound and interviewing skills are also part of Internews trainings.
Solid Reference Guide for Reporters
Based on these experiences in Pakistan and others across the region, Internews produced Humanitarian Reporting in Pakistan: A journalist’s handbook, as a reference for journalists in Pakistan during humanitarian crises. The handbook addresses issues and concerns specific to Pakistan and includes a section detailing the government ministries and departments, international and local actors that respond to humanitarian crises in the country.
The handbook, which is in English, is the first manual of its kind in a country where media training and professional development in journalism is slowly starting to happen. Internews believes that the handbook will help improve the capacity of journalists to cover such issues in Pakistan.
Internews’ Humanitarian Information Project in Pakistan is supported by the United States Office of Foreign Disaster Assistance, United Nations Education, Scientific and Cultural Organization and the Swiss Development Corporation.
More Program News
Internews Publishes Handbook for Pakistani Journalists Reporting on Humanitarian Crises
(June 14, 2010) Internews Network has published the first-ever humanitarian reporting manual for Pakistan, Humanitarian Reporting in Pakistan: A journalist’s handbook(PDF).
The handbook is based on Internews’ five years of experience working to empower local media in Pakistan to convey vital information to people in conflict and disaster-hit areas.
Empowering Local Media to Report on Humanitarian Crisis
Internews currently runs the Pakistan Humanitarian Information Project aimed at providing information for returnees and IDPs, which uses local media to tell the stories of the nearly three million people affected by the conflict between the Pakistan Army and militants in the country’s northern and tribal areas (NWFP).
Internews has trained a team of journalists on covering humanitarian crises, and set up five production units for two daily radio programs, Sabaoon and Maraam. The program Sabaoon airs through Pakistan Broadcasting Corporation, the State broadcaster’s AM transmitters, and the program Maraam airs through two independent radio stations with signal coverage in IDP areas. Both programs aim to improve the quality and quantity of information reaching people who were displaced before and during the conflict. At the same time, the program creates two-way communication between the affected communities and the government, local and international organizations providing humanitarian assistance. Internews has also set up a web portal to connect the humanitarian aid community to the conflict affected people.
The Pakistan Humanitarian Information Project builds on the lessons from 2005 – when Internews launched the Pakistan Emergency Information Project. Internews successfully advocated for emergency broadcast licenses for the earthquake-ravaged areas of NWFP and Kashmir destroyed by the October 2005 earthquake that killed 70 thousand people and left 3.5 million homeless, and helped build seven humanitarian information FM stations in NWFP and Kashmir. Within two weeks of the earthquake, a team of Internews-trained reporters were on the ground, producing an hour-long radio program designed to provide information to help earthquake survivors cope with the consequences of the disaster and rebuild their lives.
Internews continues to offer humanitarian training for journalists, where topics such as immediate needs in a humanitarian crisis, the roles of various actors and stakeholders, and sensitivity toward victims of a crisis, are covered. Technical tips for field reporting such as collecting sound and interviewing skills are also part of Internews trainings.
Solid Reference Guide for Reporters
Based on these experiences in Pakistan and others across the region, Internews produced Humanitarian Reporting in Pakistan: A journalist’s handbook, as a reference for journalists in Pakistan during humanitarian crises. The handbook addresses issues and concerns specific to Pakistan and includes a section detailing the government ministries and departments, international and local actors that respond to humanitarian crises in the country.
The handbook, which is in English, is the first manual of its kind in a country where media training and professional development in journalism is slowly starting to happen. Internews believes that the handbook will help improve the capacity of journalists to cover such issues in Pakistan.
Internews’ Humanitarian Information Project in Pakistan is supported by the United States Office of Foreign Disaster Assistance, United Nations Education, Scientific and Cultural Organization and the Swiss Development Corporation.
More Program News
Friday, July 9, 2010
Sunday, July 4, 2010
Sufism - under attack
Sufism under attack
Column by ASHFAQ REHMANI
Email: pasrurmedia@hotmail.com
The Data Darbar complex that has, for centuries, stood at the heart of Lahore has never known anything like it. The suicide bombers who struck Thursday night stole at least 40 lives. They also stole the sense of calm that is the hallmark of Sufi shrines and which hang everywhere at Punjab's biggest shrine as thousands of devotees gathered for traditional Thursday night ceremonies intended to pay tribute to a man who played a crucial role in the spread of Islam in the region. It is not easy to say what chain of violence the dastardly suicide attacks are linked to. They could be the latest in the sequence of blasts at Sufi shrines that have taken place across Khyber-Pakhtoonkhwa since 2008. They could also be a part of the strikes by 'morality squads' that have struck cafes, theatres, the red-light area and most recently CD shops in Lahore. Or they could be a continuation of terrorist attacks that have targeted people at random in so many public places. But in some ways at least this is academic. The fact is that such attacks aim to alter the way of life followed by people and eradicate the message of harmony which is the hallmark of the Sufi philosophy. Dear readers, Political, social and economic progress in human life depends upon the activities of dedicated persons guided by leaders of exceptional qualities. The ushering in of the greatest movement in history i.e. ‘Islam’ was possible and its success assured because of the sterling character, the imperishable faith and unfailing resolve of its leader, Prophet Mohammed (saw), and his companions. Muslim society has the distinction of initiating another unique movement in history which remains unparalleled by its wide-spread character covering the two continents of Asia and Africa; by the remarkable success it achieved in having its objectives fulfilled; by the enormous number of selfless workers it produced for the propagation of its ideals; by the depth of influence it exercised; by the revolutionary fervor it aroused, and by the indelible marks it left not only on Muslim society but on the Christian, Hindu and Buddhist societies as well. It provided nourishment to such an extent that Muslims were able to withstand the Mongol catastrophe, fight it back with renewed vigor on religious plane and then to expand its horizons beyond the Sahara in Africa, across the Indus in India and over the oceans into Indonesia. This movement is known as “Sufism”.
The beginning of Sufi movement, its philosophy and the biographies of its leaders (saints) are too well-known, and dwelt upon at great length by a large number of scholars to be recapitulated here. Only those aspects which are relevant to the emergence of Pakistan are given here. An important point to bear in mind is that there would have been no Pakistan without the Sufi movement. Sufism is a discipline, a system of education that facilitates the journey of self-knowledge, a journey which enables the individual to discover his stable reality, and ultimately the reality of religion.
The attack on the Data Darbar in Lahore on the night of July 2 reminds us of the monsters that reside within us. They are not, as some among us will tell us, from outside our borders but come from within. They have been nurtured over the years by successive governments and by our military establishments, initially to use against whom we saw as our enemies but now they are out of everyone’s control and wreaking havoc on the country, tearing its fabric and society apart, bit by bit. Dedicated to Hazrat Data Ganj Baksh who died 966 years ago, the attack on the shrine left at least 42 people dead. While the extremists managed to execute their plans what they will never succeed in eradicating is the deep sense of sadness that has come with the attacks. The people of Lahore, and indeed millions across the country, hold a deep sense of emotional and spiritual attachment to Data Ganj Baksh and the other Sufi saints who spread their mystical, peaceful brand of Islam across the subcontinent. The bombings mark a devastating attempt to destroy this version of religion, with its gentle poetry, love for humanity and message of acceptance and replace it with the far more brutal brand of religion that orthodox forces have, markedly since the 1980s, attempted to forcibly impose in the country. And Data Darbar is not a place where hedonistic heathens gather to engage in Dionysian orgies but a refuge for those living on society’s edge such as runaways and the very impoverished.
Attack on Data Darbar, actually attack on Sufism, the bombings have shaken Lahore. We wonder if they will be enough to make the Punjab government re-think its strategy on militancy and develop a plan of action directed against it. Fewer and fewer people believe the claim from the PML-N that the Taliban or other forces affiliated to them do not exist in the province. They have a stronghold within it and are capable of striking at the very core of its capital city shattering the lives of all with an affinity to Sufism. The provincial government must accept blame for the fact that they are able to do so, that no attempt has been made so far to tackle extremist groups operating in the Punjab. Had this happened, we would not have seen what we did on the night of July 2.Over 1400 years ago the Prophet of Islam declared: “Whoever cognizes the true self has cognized God.” In Islam, the true self, or the “I,” is equated with the Divine. This is why Islam proclaims the Oneness of Existence --- la ilaha-illa’llah --- or, “there is no other but God.” This is the true human dignity granted to humans - that there is no separation between him and God. As stated in the Holy Qur’an (50:16), “I am closer to you than your jugular vein. “Submission to Knowledge. Prophet Mohammad (peace be upon him) gave directives as to how one can cognize one’s true self. To attain this state, one must submit to God. It is through submission to the knowledge that one’s actions will be founded upon knowledge and wisdom and not on ignorance, superstition, or blind faith. Unfortunately, many believe that to submit means you are subservient to someone. This is false as it is blind faith and therefore not worthy of the dignity of the human being as ordained by God. Whenever we compare the structure of the solar system with the structure and organization of the atomic structure, we observe that they all submit to an innate knowledge and are governed by the laws of existence. So too is the human being who is able to cognize the “I,” the source of the innate knowledge within. This is the state of total freedom and love that has been amplified in the writings of the Sufi masters. The words of Amir-al Mo’menin Ali, the guiding light for humanity, attest to this genuine and sacred goal. Pakistan and Sufism are inter-related, inter-woven and inseparable from each other. If Pakistan’s beginning is traced back to the conquest of this sub-continent by Muslims armies, as is erroneously done, then the whole sub-continent should have become Pakistan since Muslim arms were successful throughout the area. But Pakistan emerged only in those territories where Sufism met with success. Pakistan, therefore, can be described as the fruit of Sufi movement. “Pre-eminent among these problems relating to the life of the Muslim community in all regions since the twelfth century”, writes Professor Gibb “is the activity and influence of the Sufi sheikhs and orders. It was into the Sufi movement that the life blood of the community flowed ever more strongly. No adequate history of Islam can be written until it, with all its causes and effects, has been studied patiently and with scholarly integrity, in no region, moreover, is this study more fundamental or more urgently required than in that of Islam in Indian subcontinent”. He further says: “From the 13th century A.D. Sufism increasingly attracted the creative social and intellectual energies within the community, to become the bearer or instrument of a social or Cultural Revolution.”
In its early stages Sufism was an individual affair confined to intellectuals and spiritualists with hardly any appeal to the masses. But with the passage of time it acquired new dimensions and began to deal with the mundane aspects of life as well. Its beginning, popularity and propagation have been attributed to many causes among which may be mentioned: To free religious thought from the rigidity imposed by the ulema;
To emphasis in the Islamic teachings the element of God’s love and mercy for His creation rather than His wrath and retribution; to practice what one professes and not merely indulge in slogans and soliloquies; to stress the essence of faith rather than mere observance of formalities; to move away towards rural areas from the evil and debilitation effects of wealth, monarchy and bureaucracy concentrated in big cities; to demolish the edifice of false values based on pelf and power and restore morality to its proper place in the niche of Muslim society; to combat the fissiparous tendencies and centrifugal forces which were spreading their tentacles in the Muslim world; to discourage parochial feelings and eliminate racial pride which had assumed primary importance in Muslim thinking relegating the ideal of brotherhood to a secondary place etc. These factors which gave birth to organized Sufism were indeed serious ailments which had afflicted Muslim society for some time and had assumed menacing proportions by the 12th century A.D. It was easily discernible that Muslim political structure was crumbling and its entire moral and social fabric facing extinction. The most redeeming feature of this dark and dismal period was that this challenge was successfully met by the Muslim society from its own resources and from its own inherent strength by employing its own moral and intellectual weapons. The answer to this grave challenge was the sufi movement. Sufism gave a new lease of life to the Muslims, provided them with a bright vision, opened up fresh vistas for them, and guided them towards unexplored horizons. It was a glorious and splendid performance, unparalleled and unsurpassed in human history.
Hundreds of devoted workers left their hearths and homes spread out over unknown regions hazarding strange climes and conditions with hardly any material resources to aid and assist them. Poverty and privation stalked their efforts while distance and inaccessibility stood in their way. But undaunted and undeterred they marched forward demolishing the distances, breaking the barriers, conquering the climes. And lo! They succeeded. What was the secret of their success? They had both strength of character and courage of conviction, were selfless and devoted to a cause. The character of Sufi movement was such that if did not require official patronage or military protection. It succeeded without both in a number of countries such as Malaya, Indonesia and East and West Africa. The same is true of their work in Pakistan. In fact, power was a hindrance rather than a help to the progress of Sufi mission. This is amply borne out by the fact that Sufis achieved least success near the seats of power in the sub-continent and had greater appeal where they had to fall upon their own moral and spiritual resources in which they were not wanting. By adopting an attitude of river-like generosity, sun-like affection and earth-like hospitality, the Sufis struck at the very roots of casteism and religious exclusiveness and paved the way for large-scale conversions to Islam.
Regarding attack on Darbar, What is all the more shocking is the attempt by these very forces to pass on the blame. The Jamaat-i-Islami (JI), which has been responsible for much of the obscurantism that enwraps our country in a stifling shroud threatening to crush away life and joy from its soul, has blamed ‘anti-Islam’ forces. This is absurd. The militants behind such attacks are the product of our own failure to tackle extremism. We should be asking why groups like the JI, the Tablighi Jamaat, the JUI and others have been allowed so much space in which to operate. While they may claim otherwise, their words and actions do not exactly foster tolerance or a spirit of humanity among their members and if anything the primary signal that is given is of adhering to a faith that is not only the best there is, but also that other faiths are far worse and need to be looked down upon and ridiculed. Through their messages which seek to narrow Islam and its broad vision to a mere sliver and to distort its most fundamental ideas such forces have played a part in creating the environment in which extremism flourishes and militant groups put down roots. Rather than insinuating agents from across the border may be behind the bombings, as some officials have predictably done, we need to direct our energies towards taking on the JI and other groups that freely preach ideas directed against the Sufi vision and its notions of tolerance. The bombers who struck in quick succession at a time when the shrine was packed with worshippers as happens every Thursday night, quite clearly aimed to extract as heavy a toll of human life as possible. The attack is the worst seen so far in the series of bombings at shrines, and the first of its kind in Lahore. The terrorists who have moved into the country’s largest province have no morality and no conscience. They follow no code of religious belief, for none, least of all Islam, preaches murder and mayhem.
The shrine of Hazrat Data Ganj Buksh, with its gleaming minarets and vast courtyards, holds immense significance for millions of people. Many, each year, travel miles to visit it; others stop by regularly to seek spiritual guidance or merely mental peace. Even those who have never visited the shrine hold respect for the man in whose memory it stands. As such the attack on it has left behind a deep sense of shock. This may help dispel the doubts that still lead some to question if the militants are truly men of evil. We need greater unity in order to successfully tackle militancy. It is apparent too that we need greater effort to do so in Punjab. There is now no time left to lose. The groups operating within the province need to be tracked down and banned organizations prevented from functioning. The Punjab government must take the lead in chalking out a strategy to eradicate these groups. This is now the only means left to prevent our society from suffering still further destruction at the hands of bombers who are steadily destroying the foundations that hold it up.
Columnist
ASHFAQ REHMANI
[pasrurmedia@hotmail.com]
In Charge Editorial Page
Daily AFTAB
Column by ASHFAQ REHMANI
Email: pasrurmedia@hotmail.com
The Data Darbar complex that has, for centuries, stood at the heart of Lahore has never known anything like it. The suicide bombers who struck Thursday night stole at least 40 lives. They also stole the sense of calm that is the hallmark of Sufi shrines and which hang everywhere at Punjab's biggest shrine as thousands of devotees gathered for traditional Thursday night ceremonies intended to pay tribute to a man who played a crucial role in the spread of Islam in the region. It is not easy to say what chain of violence the dastardly suicide attacks are linked to. They could be the latest in the sequence of blasts at Sufi shrines that have taken place across Khyber-Pakhtoonkhwa since 2008. They could also be a part of the strikes by 'morality squads' that have struck cafes, theatres, the red-light area and most recently CD shops in Lahore. Or they could be a continuation of terrorist attacks that have targeted people at random in so many public places. But in some ways at least this is academic. The fact is that such attacks aim to alter the way of life followed by people and eradicate the message of harmony which is the hallmark of the Sufi philosophy. Dear readers, Political, social and economic progress in human life depends upon the activities of dedicated persons guided by leaders of exceptional qualities. The ushering in of the greatest movement in history i.e. ‘Islam’ was possible and its success assured because of the sterling character, the imperishable faith and unfailing resolve of its leader, Prophet Mohammed (saw), and his companions. Muslim society has the distinction of initiating another unique movement in history which remains unparalleled by its wide-spread character covering the two continents of Asia and Africa; by the remarkable success it achieved in having its objectives fulfilled; by the enormous number of selfless workers it produced for the propagation of its ideals; by the depth of influence it exercised; by the revolutionary fervor it aroused, and by the indelible marks it left not only on Muslim society but on the Christian, Hindu and Buddhist societies as well. It provided nourishment to such an extent that Muslims were able to withstand the Mongol catastrophe, fight it back with renewed vigor on religious plane and then to expand its horizons beyond the Sahara in Africa, across the Indus in India and over the oceans into Indonesia. This movement is known as “Sufism”.
The beginning of Sufi movement, its philosophy and the biographies of its leaders (saints) are too well-known, and dwelt upon at great length by a large number of scholars to be recapitulated here. Only those aspects which are relevant to the emergence of Pakistan are given here. An important point to bear in mind is that there would have been no Pakistan without the Sufi movement. Sufism is a discipline, a system of education that facilitates the journey of self-knowledge, a journey which enables the individual to discover his stable reality, and ultimately the reality of religion.
The attack on the Data Darbar in Lahore on the night of July 2 reminds us of the monsters that reside within us. They are not, as some among us will tell us, from outside our borders but come from within. They have been nurtured over the years by successive governments and by our military establishments, initially to use against whom we saw as our enemies but now they are out of everyone’s control and wreaking havoc on the country, tearing its fabric and society apart, bit by bit. Dedicated to Hazrat Data Ganj Baksh who died 966 years ago, the attack on the shrine left at least 42 people dead. While the extremists managed to execute their plans what they will never succeed in eradicating is the deep sense of sadness that has come with the attacks. The people of Lahore, and indeed millions across the country, hold a deep sense of emotional and spiritual attachment to Data Ganj Baksh and the other Sufi saints who spread their mystical, peaceful brand of Islam across the subcontinent. The bombings mark a devastating attempt to destroy this version of religion, with its gentle poetry, love for humanity and message of acceptance and replace it with the far more brutal brand of religion that orthodox forces have, markedly since the 1980s, attempted to forcibly impose in the country. And Data Darbar is not a place where hedonistic heathens gather to engage in Dionysian orgies but a refuge for those living on society’s edge such as runaways and the very impoverished.
Attack on Data Darbar, actually attack on Sufism, the bombings have shaken Lahore. We wonder if they will be enough to make the Punjab government re-think its strategy on militancy and develop a plan of action directed against it. Fewer and fewer people believe the claim from the PML-N that the Taliban or other forces affiliated to them do not exist in the province. They have a stronghold within it and are capable of striking at the very core of its capital city shattering the lives of all with an affinity to Sufism. The provincial government must accept blame for the fact that they are able to do so, that no attempt has been made so far to tackle extremist groups operating in the Punjab. Had this happened, we would not have seen what we did on the night of July 2.Over 1400 years ago the Prophet of Islam declared: “Whoever cognizes the true self has cognized God.” In Islam, the true self, or the “I,” is equated with the Divine. This is why Islam proclaims the Oneness of Existence --- la ilaha-illa’llah --- or, “there is no other but God.” This is the true human dignity granted to humans - that there is no separation between him and God. As stated in the Holy Qur’an (50:16), “I am closer to you than your jugular vein. “Submission to Knowledge. Prophet Mohammad (peace be upon him) gave directives as to how one can cognize one’s true self. To attain this state, one must submit to God. It is through submission to the knowledge that one’s actions will be founded upon knowledge and wisdom and not on ignorance, superstition, or blind faith. Unfortunately, many believe that to submit means you are subservient to someone. This is false as it is blind faith and therefore not worthy of the dignity of the human being as ordained by God. Whenever we compare the structure of the solar system with the structure and organization of the atomic structure, we observe that they all submit to an innate knowledge and are governed by the laws of existence. So too is the human being who is able to cognize the “I,” the source of the innate knowledge within. This is the state of total freedom and love that has been amplified in the writings of the Sufi masters. The words of Amir-al Mo’menin Ali, the guiding light for humanity, attest to this genuine and sacred goal. Pakistan and Sufism are inter-related, inter-woven and inseparable from each other. If Pakistan’s beginning is traced back to the conquest of this sub-continent by Muslims armies, as is erroneously done, then the whole sub-continent should have become Pakistan since Muslim arms were successful throughout the area. But Pakistan emerged only in those territories where Sufism met with success. Pakistan, therefore, can be described as the fruit of Sufi movement. “Pre-eminent among these problems relating to the life of the Muslim community in all regions since the twelfth century”, writes Professor Gibb “is the activity and influence of the Sufi sheikhs and orders. It was into the Sufi movement that the life blood of the community flowed ever more strongly. No adequate history of Islam can be written until it, with all its causes and effects, has been studied patiently and with scholarly integrity, in no region, moreover, is this study more fundamental or more urgently required than in that of Islam in Indian subcontinent”. He further says: “From the 13th century A.D. Sufism increasingly attracted the creative social and intellectual energies within the community, to become the bearer or instrument of a social or Cultural Revolution.”
In its early stages Sufism was an individual affair confined to intellectuals and spiritualists with hardly any appeal to the masses. But with the passage of time it acquired new dimensions and began to deal with the mundane aspects of life as well. Its beginning, popularity and propagation have been attributed to many causes among which may be mentioned: To free religious thought from the rigidity imposed by the ulema;
To emphasis in the Islamic teachings the element of God’s love and mercy for His creation rather than His wrath and retribution; to practice what one professes and not merely indulge in slogans and soliloquies; to stress the essence of faith rather than mere observance of formalities; to move away towards rural areas from the evil and debilitation effects of wealth, monarchy and bureaucracy concentrated in big cities; to demolish the edifice of false values based on pelf and power and restore morality to its proper place in the niche of Muslim society; to combat the fissiparous tendencies and centrifugal forces which were spreading their tentacles in the Muslim world; to discourage parochial feelings and eliminate racial pride which had assumed primary importance in Muslim thinking relegating the ideal of brotherhood to a secondary place etc. These factors which gave birth to organized Sufism were indeed serious ailments which had afflicted Muslim society for some time and had assumed menacing proportions by the 12th century A.D. It was easily discernible that Muslim political structure was crumbling and its entire moral and social fabric facing extinction. The most redeeming feature of this dark and dismal period was that this challenge was successfully met by the Muslim society from its own resources and from its own inherent strength by employing its own moral and intellectual weapons. The answer to this grave challenge was the sufi movement. Sufism gave a new lease of life to the Muslims, provided them with a bright vision, opened up fresh vistas for them, and guided them towards unexplored horizons. It was a glorious and splendid performance, unparalleled and unsurpassed in human history.
Hundreds of devoted workers left their hearths and homes spread out over unknown regions hazarding strange climes and conditions with hardly any material resources to aid and assist them. Poverty and privation stalked their efforts while distance and inaccessibility stood in their way. But undaunted and undeterred they marched forward demolishing the distances, breaking the barriers, conquering the climes. And lo! They succeeded. What was the secret of their success? They had both strength of character and courage of conviction, were selfless and devoted to a cause. The character of Sufi movement was such that if did not require official patronage or military protection. It succeeded without both in a number of countries such as Malaya, Indonesia and East and West Africa. The same is true of their work in Pakistan. In fact, power was a hindrance rather than a help to the progress of Sufi mission. This is amply borne out by the fact that Sufis achieved least success near the seats of power in the sub-continent and had greater appeal where they had to fall upon their own moral and spiritual resources in which they were not wanting. By adopting an attitude of river-like generosity, sun-like affection and earth-like hospitality, the Sufis struck at the very roots of casteism and religious exclusiveness and paved the way for large-scale conversions to Islam.
Regarding attack on Darbar, What is all the more shocking is the attempt by these very forces to pass on the blame. The Jamaat-i-Islami (JI), which has been responsible for much of the obscurantism that enwraps our country in a stifling shroud threatening to crush away life and joy from its soul, has blamed ‘anti-Islam’ forces. This is absurd. The militants behind such attacks are the product of our own failure to tackle extremism. We should be asking why groups like the JI, the Tablighi Jamaat, the JUI and others have been allowed so much space in which to operate. While they may claim otherwise, their words and actions do not exactly foster tolerance or a spirit of humanity among their members and if anything the primary signal that is given is of adhering to a faith that is not only the best there is, but also that other faiths are far worse and need to be looked down upon and ridiculed. Through their messages which seek to narrow Islam and its broad vision to a mere sliver and to distort its most fundamental ideas such forces have played a part in creating the environment in which extremism flourishes and militant groups put down roots. Rather than insinuating agents from across the border may be behind the bombings, as some officials have predictably done, we need to direct our energies towards taking on the JI and other groups that freely preach ideas directed against the Sufi vision and its notions of tolerance. The bombers who struck in quick succession at a time when the shrine was packed with worshippers as happens every Thursday night, quite clearly aimed to extract as heavy a toll of human life as possible. The attack is the worst seen so far in the series of bombings at shrines, and the first of its kind in Lahore. The terrorists who have moved into the country’s largest province have no morality and no conscience. They follow no code of religious belief, for none, least of all Islam, preaches murder and mayhem.
The shrine of Hazrat Data Ganj Buksh, with its gleaming minarets and vast courtyards, holds immense significance for millions of people. Many, each year, travel miles to visit it; others stop by regularly to seek spiritual guidance or merely mental peace. Even those who have never visited the shrine hold respect for the man in whose memory it stands. As such the attack on it has left behind a deep sense of shock. This may help dispel the doubts that still lead some to question if the militants are truly men of evil. We need greater unity in order to successfully tackle militancy. It is apparent too that we need greater effort to do so in Punjab. There is now no time left to lose. The groups operating within the province need to be tracked down and banned organizations prevented from functioning. The Punjab government must take the lead in chalking out a strategy to eradicate these groups. This is now the only means left to prevent our society from suffering still further destruction at the hands of bombers who are steadily destroying the foundations that hold it up.
Columnist
ASHFAQ REHMANI
[pasrurmedia@hotmail.com]
In Charge Editorial Page
Daily AFTAB
Friday, July 2, 2010
Arab-Israel relations – improved, not sabotaged
Arab-Israel relations – improved, not sabotaged
Column by: Ashfaq Rehmani
Email: pasrurmedia@hotmail.com
John L. Esposito’s book, The Islamic Threat: Myth or Reality, states the question, is Islam a threat to the West? He tells us that the answer lies in the West’s views. He says that if the Western powers continue to defend the unjust status of the Middle East in the name of an illusory or fleeting stability, Islam will be a threat. "But if the Western powers begin to appreciate the legitimacy of grievances in the Middle East, the West and Islamic movements will get along peacefully"
There have been many conflicts in the in Middle East since the time of the ancient Near East up until modern times. From Ancient Egypt conflicts Battle of Kadesh, to Modern conflicts like World War I - II, Arab-Israeli conflict, I would like to share very much important “The Israeli-Palestinian conflict” or Arab-Israeli conflict, or whatever name it goes by, is perhaps one of the more sensitive issues that are discussed. From the historic British dominance in the Middle East, and the more recent US influence and control over the region, the Anglo-American goal is simply to be able to dominate the Middle East due to the vast oil reserves and the West's economic dependence upon it. Prior to the discovery of oil, one of the main reasons for involvement in the Middle East had been religious (Christianity, Judaism and Islam all have roots in the Middle East) and on the natural arable land. During the Cold War, the Soviet excuse may have been used on numerous occasions to justify involvement there, but in modern times, it has always been for oil. Hence, the support for the Jewish people and the state of Israel has been due to the interests of oil and to ensure an ally is there in the region.
It is also no surprise that some other nations in the Middle East are also amongst the largest recipients of US military aid, like Turkey and Egypt. In the United States as well, the Jewish community is well established and has influence over many aspects of US foreign policy in the Middle East. However, that can also not be a reason not to criticize Israeli actions where warranted. Hence, this part of the globalissues.org web site provides a look at the on-going conflict in light of the fact that mainstream media (in the US and UK particularly) has been fairly one-sided.
Although it is not often reported by the press, a large proportion of American diplomatic and military experts have long held that U.S. support of Israel is often contrary to and, in fact, extremely damaging to U.S. interests. Support for Israel interferes with: American relations with the oil-producing nations, with whom we previously had friendly ties; with Muslim consumers, who represent 1.2 billion people world-wide; and removes much-needed money from domestic American requirements tax revenues that could be addressed to domestic needs are instead sent abroad to prop up a system of discrimination that is antithetical to American principles of equality and democracy. In addition, the ‘special relationship’ between the U.S. and Israel is increasingly imperiling American lives.
Why, then, is this done? Close examination of the history and current situation reveals that U.S. policies in the Middle East are rarely driven by U.S. interests. Rather, they are largely driven by two very different factors:
Special-interest lobbying of the sort that is common to Washington. The only difference from typical lobby groups is that this lobbying is on behalf of a foreign government. Fortune Magazine rates one of the many lobby organizations working on behalf of Israel, AIPAC, as the second most powerful lobby in Washington. In total, many experts rate the pro-Israel interest group as the most powerful lobby in Washington.
The efforts of a growing number of individuals with close ties to Israel (known as neoconservatives) that have attained key positions at high levels of the U.S. administration, State Department, and Pentagon.
Interestingly, the oil and weapons industries, although very influential over parts of American Middle East policy, are not responsible for our relationship with Israel. In fact, quite often both of these industries find our support for Israel undermines their corporate interests in the region.
However, it’s very much important to discus that the clash between the West and Islam will be vital to the course of world events over the coming decades. Islam is, in fact, the only civilization which ever put the survival of the West in doubt - and more than once! What is interesting is how this conflict flows not simply from the differences between the two civilizations, but more importantly from their similarities. In all these places, the relations between Muslims and peoples of other civilizations - Catholic, Protestant, Orthodox, Hindu, Chinese, and Buddhist, Jewish - have been generally antagonistic; most of these relations have been violent at some point in the past; many have been violent in the 1990s. Wherever one looks along the perimeter of Islam, Muslims have problems living peaceably with their neighbors. ...Muslims make up about one-fifth of the world's population but in the 1990s they have been far more involved in inter group violence than the people of any other civilizations. (Huntington p. 256)
Crises in the Middle East are seen and interpreted differently depending on whom you ask. For example, Israel's perception of and reaction to Hamas and Hezbollah is colored by the historical trauma that the Jewish people suffered over the centuries. Unfolding events there are perceived as part of the struggle against anti-Semitism, which continues to form an integral part of the Israeli contemporary worldview. Another example of diverging interpretation would be the Muslim tendency to view conflicts through a dualistic worldview. In Muslim circles, and since the 1970s, tensions in the world have often been described as conflicts between the "arrogant ones" and the "disrespected ones". For some Muslim extremists in the 1970s and 1980s the United States and the USSR were arrogant devils, or even "the great Satan". History is always a selection of what is regarded as significant. Furthermore, very few historical events are preserved unless they relate to a group's identity. This has to do with belonging, identity and the "us" and "them". The narratives of what has happened to "us" in the past affect our perception of events today. To us, these stories are true in the sense that they are formed by historical fact, and are seen as especially significant because they are perceived as having happened to "us", even if we were not born at that time. "They" – people in the past – have become "us"; in illo tempore – "at that time" has become "now". This phenomenon to appropriate our ancestor's history as our own is especially pertinent to the Israeli-Palestinian conflict. I recently read a short book on Palestinian history written for youth. The book conveyed historical facts, but its main purpose was to create a feeling of belonging, the idea that "this is our history". Lacking were the narratives of "the other". Facts seen as significant in Jewish history were not there. Likewise, in Israeli historiography the Palestinian narrative of "the other" is also very much absent. The "us" feeling is strengthened by ritual commemoration. Young Jewish people, born decades after World War II visit concentration camps. They experience a sense of belonging and feel that the Holocaust happened to "them".
In Palestinian history, the nakba, or catastrophe has a similar function: the trauma of those who were driven from their homes belongs to all Palestinians. Similarly, in Shi'a Islam, we know of the enormous role played by the commemoration of the Karbala tragedy (more than 13 centuries ago). Alternatively, the story of the martyrdom of Prophet Muhammad's grandson, Hussein, functions as an interpretation of the tragedies in Iraq today. So, what can be done to address these disparate perceptions of history? First, in order to promote peace and good relations, it is necessary to be aware of and interested in the narratives of the "other". A healthy mental exercise in this respect is to identify the perception patterns in one's own brain, and then see if events could be seen through other interpretations. Then we search for commonalities shared in past narratives, and act to reclaim them. We can see that dynamic present in the Barcelona Process – a reconciliation project between the 26 countries of the Mediterranean – which was inspired by Andalusia history when there was peaceful co-existence between Muslims, Jews, and Christians under Arab rule for eight centuries. And perhaps most important is making an effort to foster new narratives through mutual endeavors. We can see this played out in the story of conductor Daniel Barenboim's friendship with Edward Said, and their co-founding of the West-Eastern Divan Orchestra, a symphony orchestra comprised of young Arab and Israeli musicians. Hearing stories about what different groups have achieved together can create new patterns of perception and interpretation. Such cooperative narratives are alive and functioning today, and remain a vital part of peacemaking.
ASHFAQ REHMANI
In charge Editorial Page
Daily “AFTAB”
Lahore-Pakistan
Columnist & TV-Host
Column by: Ashfaq Rehmani
Email: pasrurmedia@hotmail.com
John L. Esposito’s book, The Islamic Threat: Myth or Reality, states the question, is Islam a threat to the West? He tells us that the answer lies in the West’s views. He says that if the Western powers continue to defend the unjust status of the Middle East in the name of an illusory or fleeting stability, Islam will be a threat. "But if the Western powers begin to appreciate the legitimacy of grievances in the Middle East, the West and Islamic movements will get along peacefully"
There have been many conflicts in the in Middle East since the time of the ancient Near East up until modern times. From Ancient Egypt conflicts Battle of Kadesh, to Modern conflicts like World War I - II, Arab-Israeli conflict, I would like to share very much important “The Israeli-Palestinian conflict” or Arab-Israeli conflict, or whatever name it goes by, is perhaps one of the more sensitive issues that are discussed. From the historic British dominance in the Middle East, and the more recent US influence and control over the region, the Anglo-American goal is simply to be able to dominate the Middle East due to the vast oil reserves and the West's economic dependence upon it. Prior to the discovery of oil, one of the main reasons for involvement in the Middle East had been religious (Christianity, Judaism and Islam all have roots in the Middle East) and on the natural arable land. During the Cold War, the Soviet excuse may have been used on numerous occasions to justify involvement there, but in modern times, it has always been for oil. Hence, the support for the Jewish people and the state of Israel has been due to the interests of oil and to ensure an ally is there in the region.
It is also no surprise that some other nations in the Middle East are also amongst the largest recipients of US military aid, like Turkey and Egypt. In the United States as well, the Jewish community is well established and has influence over many aspects of US foreign policy in the Middle East. However, that can also not be a reason not to criticize Israeli actions where warranted. Hence, this part of the globalissues.org web site provides a look at the on-going conflict in light of the fact that mainstream media (in the US and UK particularly) has been fairly one-sided.
Although it is not often reported by the press, a large proportion of American diplomatic and military experts have long held that U.S. support of Israel is often contrary to and, in fact, extremely damaging to U.S. interests. Support for Israel interferes with: American relations with the oil-producing nations, with whom we previously had friendly ties; with Muslim consumers, who represent 1.2 billion people world-wide; and removes much-needed money from domestic American requirements tax revenues that could be addressed to domestic needs are instead sent abroad to prop up a system of discrimination that is antithetical to American principles of equality and democracy. In addition, the ‘special relationship’ between the U.S. and Israel is increasingly imperiling American lives.
Why, then, is this done? Close examination of the history and current situation reveals that U.S. policies in the Middle East are rarely driven by U.S. interests. Rather, they are largely driven by two very different factors:
Special-interest lobbying of the sort that is common to Washington. The only difference from typical lobby groups is that this lobbying is on behalf of a foreign government. Fortune Magazine rates one of the many lobby organizations working on behalf of Israel, AIPAC, as the second most powerful lobby in Washington. In total, many experts rate the pro-Israel interest group as the most powerful lobby in Washington.
The efforts of a growing number of individuals with close ties to Israel (known as neoconservatives) that have attained key positions at high levels of the U.S. administration, State Department, and Pentagon.
Interestingly, the oil and weapons industries, although very influential over parts of American Middle East policy, are not responsible for our relationship with Israel. In fact, quite often both of these industries find our support for Israel undermines their corporate interests in the region.
However, it’s very much important to discus that the clash between the West and Islam will be vital to the course of world events over the coming decades. Islam is, in fact, the only civilization which ever put the survival of the West in doubt - and more than once! What is interesting is how this conflict flows not simply from the differences between the two civilizations, but more importantly from their similarities. In all these places, the relations between Muslims and peoples of other civilizations - Catholic, Protestant, Orthodox, Hindu, Chinese, and Buddhist, Jewish - have been generally antagonistic; most of these relations have been violent at some point in the past; many have been violent in the 1990s. Wherever one looks along the perimeter of Islam, Muslims have problems living peaceably with their neighbors. ...Muslims make up about one-fifth of the world's population but in the 1990s they have been far more involved in inter group violence than the people of any other civilizations. (Huntington p. 256)
Crises in the Middle East are seen and interpreted differently depending on whom you ask. For example, Israel's perception of and reaction to Hamas and Hezbollah is colored by the historical trauma that the Jewish people suffered over the centuries. Unfolding events there are perceived as part of the struggle against anti-Semitism, which continues to form an integral part of the Israeli contemporary worldview. Another example of diverging interpretation would be the Muslim tendency to view conflicts through a dualistic worldview. In Muslim circles, and since the 1970s, tensions in the world have often been described as conflicts between the "arrogant ones" and the "disrespected ones". For some Muslim extremists in the 1970s and 1980s the United States and the USSR were arrogant devils, or even "the great Satan". History is always a selection of what is regarded as significant. Furthermore, very few historical events are preserved unless they relate to a group's identity. This has to do with belonging, identity and the "us" and "them". The narratives of what has happened to "us" in the past affect our perception of events today. To us, these stories are true in the sense that they are formed by historical fact, and are seen as especially significant because they are perceived as having happened to "us", even if we were not born at that time. "They" – people in the past – have become "us"; in illo tempore – "at that time" has become "now". This phenomenon to appropriate our ancestor's history as our own is especially pertinent to the Israeli-Palestinian conflict. I recently read a short book on Palestinian history written for youth. The book conveyed historical facts, but its main purpose was to create a feeling of belonging, the idea that "this is our history". Lacking were the narratives of "the other". Facts seen as significant in Jewish history were not there. Likewise, in Israeli historiography the Palestinian narrative of "the other" is also very much absent. The "us" feeling is strengthened by ritual commemoration. Young Jewish people, born decades after World War II visit concentration camps. They experience a sense of belonging and feel that the Holocaust happened to "them".
In Palestinian history, the nakba, or catastrophe has a similar function: the trauma of those who were driven from their homes belongs to all Palestinians. Similarly, in Shi'a Islam, we know of the enormous role played by the commemoration of the Karbala tragedy (more than 13 centuries ago). Alternatively, the story of the martyrdom of Prophet Muhammad's grandson, Hussein, functions as an interpretation of the tragedies in Iraq today. So, what can be done to address these disparate perceptions of history? First, in order to promote peace and good relations, it is necessary to be aware of and interested in the narratives of the "other". A healthy mental exercise in this respect is to identify the perception patterns in one's own brain, and then see if events could be seen through other interpretations. Then we search for commonalities shared in past narratives, and act to reclaim them. We can see that dynamic present in the Barcelona Process – a reconciliation project between the 26 countries of the Mediterranean – which was inspired by Andalusia history when there was peaceful co-existence between Muslims, Jews, and Christians under Arab rule for eight centuries. And perhaps most important is making an effort to foster new narratives through mutual endeavors. We can see this played out in the story of conductor Daniel Barenboim's friendship with Edward Said, and their co-founding of the West-Eastern Divan Orchestra, a symphony orchestra comprised of young Arab and Israeli musicians. Hearing stories about what different groups have achieved together can create new patterns of perception and interpretation. Such cooperative narratives are alive and functioning today, and remain a vital part of peacemaking.
ASHFAQ REHMANI
In charge Editorial Page
Daily “AFTAB”
Lahore-Pakistan
Columnist & TV-Host
Saturday, June 26, 2010
Peace Full Middle East- Jerusalem Conflict
Peace Full Middle East- Jerusalem Conflict
Column by: Ashfaq Rehmani
Email: pasrurmedia@hotmail.com
John L. Esposito’s book, The Islamic Threat: Myth or Reality, states the question, is Islam a threat to the West? He tells us that the answer lies in the West’s views. He says that if the Western powers continue to defend the unjust status of the Middle East in the name of an illusory or fleeting stability, Islam will be a threat. "But if the Western powers begin to appreciate the legitimacy of grievances in the Middle East, the West and Islamic movements will get along peacefully"
There have been many conflicts in the in Middle East since the time of the ancient Near East up until modern times. From Ancient Egypt conflicts Battle of Kadesh, to Modern conflicts like World War I - II, Arab-Israeli conflict, Jordan-Syria tensions, Black September in Jordan, North Yemen Civil War, the Cyprus dispute, Lebanese civil war, Libya-Egypt conflict Iraq-Kuwait clashes, Iran–Iraq War, Gulf War and aftermath, Iraq War, Fattah al-Islam and Nahr al-Bared, 9/11, Indo-Pak Crises, Pak, Iran and India Pipeline Issue. I would like to share very much important “The Israeli-Palestinian conflict” or Arab-Israeli conflict, or whatever name it goes by, is perhaps one of the more sensitive issues that are discussed. From the historic British dominance in the Middle East, and the more recent US influence and control over the region, the Anglo-American goal is simply to be able to dominate the Middle East due to the vast oil reserves and the West's economic dependence upon it. Prior to the discovery of oil, one of the main reasons for involvement in the Middle East had been religious (Christianity, Judaism and Islam all have roots in the Middle East) and on the natural arable land. During the Cold War, the Soviet excuse may have been used on numerous occasions to justify involvement there, but in modern times, it has always been for oil. Hence, the support for the Jewish people and the state of Israel has been due to the interests of oil and to ensure an ally is there in the region.
It is also no surprise that some other nations in the Middle East are also amongst the largest recipients of US military aid, like Turkey and Egypt. What makes this a particularly sensitive issue oftentimes, is due to the horrendous suffering the Jewish people suffered in (Christian) Europe during World War II, to the extent that (in the United States, anyway), any criticism of Israeli policies towards the Palestinian people and other Arabs, lends well to an automatic, unfavorable label of anti-Semitic. In the United States as well, the Jewish community is well established and has influence over many aspects of US foreign policy in the Middle East. In fact, some commentators suggest that US Zionism is more extreme that that seen in Israel itself.
Sure, the Jewish people suffered terribly during World War II and there is no one (apart from ultra Right Wing neo-Nazi types) that would deny that. However, that can also not be a reason not to criticize Israeli actions where warranted. Hence, this part of the globalissues.org web site provides a look at the on-going conflict in light of the fact that mainstream media (in the US and UK particularly) has been fairly one-sided. This is not some sort of anti-Jewish or anti-Israel sentiment, rather, a look at some of the issues from additional wider perspectives. In this section, you will find many links to a variety of resources from those critical of Israeli leadership and American policy including resources from American Jews, and others, prominent in political discourse of foreign policies.
However, it’s very much important to discus that the clash between the West and Islam will be vital to the course of world events over the coming decades. Islam is, in fact, the only civilization which ever put the survival of the West in doubt - and more than once! What is interesting is how this conflict flows not simply from the differences between the two civilizations, but more importantly from their similarities. It is said that people who are too much alike cannot easily live together, and the same goes for cultures as well. Both Islam and Christianity (which serves as culturally uniting factor for the West) is absolutist, monotheistic religions. Both are universal, in the sense of making claims to apply to all of humanity rather than a single race or tribe. Both are missionary in nature, having long made it a theological duty to seek out and convert nonbelievers. Both the Jihad and the Crusades are political manifestations of these religious attitudes, and both parallel each other closely. But this doesn't entirely explain why Islam has had so many problems with all of its neighbors, not just the West. In all these places, the relations between Muslims and peoples of other civilizations - Catholic, Protestant, Orthodox, Hindu, Chinese, and Buddhist, Jewish - have been generally antagonistic; most of these relations have been violent at some point in the past; many have been violent in the 1990s. Wherever one looks along the perimeter of Islam, Muslims have problems living peaceably with their neighbors. ...Muslims make up about one-fifth of the world's population but in the 1990s they have been far more involved in inter group violence than the people of any other civilizations. (Huntington p. 256)
Several reasons have been offered as to why there is so much violence associated with Islamic nations. One common suggestion is that the violence is a result of Western imperialism. Current political divisions among the countries are artificial European creations. Moreover, there is still lingering resentment among Muslims for what their religion and their lands had to endure under colonial rule. It may be true that those factors have played a role, but they are inadequate as a full explanation, because they fail to offer any insight into why there is such strife between Muslim majorities and non-Western, non-Muslim minorities (like in the Sudan) or between Muslim minorities and non-Western, non-Muslim majorities (like in India). There are, fortunately, other alternatives.
Crises in the Middle East are seen and interpreted differently depending on whom you ask. For example, Israel's perception of and reaction to Hamas and Hizbullah is colored by the historical trauma that the Jewish people suffered over the centuries. Unfolding events there are perceived as part of the struggle against anti-Semitism, which continues to form an integral part of the Israeli contemporary worldview. Another example of diverging interpretation would be the Muslim tendency to view conflicts through a dualistic worldview. In Muslim circles, and since the 1970s, tensions in the world have often been described as conflicts between the "arrogant ones" and the "disrespected ones". For some Muslim extremists in the 1970s and 1980s the United States and the USSR were arrogant devils, or even "the great Satan".
When the interpretive narratives between conflicting parties are so different, communication – and ultimately the resolution of conflict – suffers as a result. A huge part of one's cognitive universe is shaped by narratives – the stories told in one's family, among friends, in a history class lesson. These narratives constitute the "historiography" of the group, nation, religious community, or whatever circles the individual belongs to. History is always a selection of what is regarded as significant. Furthermore, very few historical events are preserved unless they relate to a group's identity. This has to do with belonging, identity and the "us" and "them". The narratives of what has happened to "us" in the past affect our perception of events today. To us, these stories are true in the sense that they are formed by historical fact, and are seen as especially significant because they are perceived as having happened to "us", even if we were not born at that time. "They" – people in the past – have become "us"; in illo tempore – "at that time" has become "now". This phenomenon to appropriate our ancestor's history as our own is especially pertinent to the Israeli-Palestinian conflict. I recently read a short book on Palestinian history written for youth. The book conveyed historical facts, but its main purpose was to create a feeling of belonging, the idea that "this is our history". Lacking were the narratives of "the other". Facts seen as significant in Jewish history were not there. Likewise, in Israeli historiography the Palestinian narrative of "the other" is also very much absent. The "us" feeling is strengthened by ritual commemoration. Young Jewish people, born decades after World War II visit concentration camps. They experience a sense of belonging and feel that the Holocaust happened to "them".
In Palestinian history, the nakba, or catastrophe has a similar function: the trauma of those who were driven from their homes belongs to all Palestinians. Similarly, in Shi'a Islam, we know of the enormous role played by the commemoration of the Karbala tragedy (more than 13 centuries ago). Alternatively, the story of the martyrdom of Prophet Muhammad's grandson, Hussein, functions as an interpretation of the tragedies in Iraq today. So, what can be done to address these disparate perceptions of history? First, in order to promote peace and good relations, it is necessary to be aware of and interested in the narratives of the "other". A healthy mental exercise in this respect is to identify the perception patterns in one's own brain, and then see if events could be seen through other interpretations. Then we search for commonalities shared in past narratives, and act to reclaim them. We can see that dynamic present in the Barcelona Process – a reconciliation project between the 26 countries of the Mediterranean – which was inspired by Andalusia history when there was peaceful co-existence between Muslims, Jews, and Christians under Arab rule for eight centuries. And perhaps most important is making an effort to foster new narratives through mutual endeavors. We can see this played out in the story of conductor Daniel Barenboim's friendship with Edward Said, and their co-founding of the West-Eastern Divan Orchestra, a symphony orchestra comprised of young Arab and Israeli musicians. Hearing stories about what different groups have achieved together can create new patterns of perception and interpretation. Such cooperative narratives are alive and functioning today, and remain a vital part of peacemaking.
Column by: Ashfaq Rehmani
Email: pasrurmedia@hotmail.com
John L. Esposito’s book, The Islamic Threat: Myth or Reality, states the question, is Islam a threat to the West? He tells us that the answer lies in the West’s views. He says that if the Western powers continue to defend the unjust status of the Middle East in the name of an illusory or fleeting stability, Islam will be a threat. "But if the Western powers begin to appreciate the legitimacy of grievances in the Middle East, the West and Islamic movements will get along peacefully"
There have been many conflicts in the in Middle East since the time of the ancient Near East up until modern times. From Ancient Egypt conflicts Battle of Kadesh, to Modern conflicts like World War I - II, Arab-Israeli conflict, Jordan-Syria tensions, Black September in Jordan, North Yemen Civil War, the Cyprus dispute, Lebanese civil war, Libya-Egypt conflict Iraq-Kuwait clashes, Iran–Iraq War, Gulf War and aftermath, Iraq War, Fattah al-Islam and Nahr al-Bared, 9/11, Indo-Pak Crises, Pak, Iran and India Pipeline Issue. I would like to share very much important “The Israeli-Palestinian conflict” or Arab-Israeli conflict, or whatever name it goes by, is perhaps one of the more sensitive issues that are discussed. From the historic British dominance in the Middle East, and the more recent US influence and control over the region, the Anglo-American goal is simply to be able to dominate the Middle East due to the vast oil reserves and the West's economic dependence upon it. Prior to the discovery of oil, one of the main reasons for involvement in the Middle East had been religious (Christianity, Judaism and Islam all have roots in the Middle East) and on the natural arable land. During the Cold War, the Soviet excuse may have been used on numerous occasions to justify involvement there, but in modern times, it has always been for oil. Hence, the support for the Jewish people and the state of Israel has been due to the interests of oil and to ensure an ally is there in the region.
It is also no surprise that some other nations in the Middle East are also amongst the largest recipients of US military aid, like Turkey and Egypt. What makes this a particularly sensitive issue oftentimes, is due to the horrendous suffering the Jewish people suffered in (Christian) Europe during World War II, to the extent that (in the United States, anyway), any criticism of Israeli policies towards the Palestinian people and other Arabs, lends well to an automatic, unfavorable label of anti-Semitic. In the United States as well, the Jewish community is well established and has influence over many aspects of US foreign policy in the Middle East. In fact, some commentators suggest that US Zionism is more extreme that that seen in Israel itself.
Sure, the Jewish people suffered terribly during World War II and there is no one (apart from ultra Right Wing neo-Nazi types) that would deny that. However, that can also not be a reason not to criticize Israeli actions where warranted. Hence, this part of the globalissues.org web site provides a look at the on-going conflict in light of the fact that mainstream media (in the US and UK particularly) has been fairly one-sided. This is not some sort of anti-Jewish or anti-Israel sentiment, rather, a look at some of the issues from additional wider perspectives. In this section, you will find many links to a variety of resources from those critical of Israeli leadership and American policy including resources from American Jews, and others, prominent in political discourse of foreign policies.
However, it’s very much important to discus that the clash between the West and Islam will be vital to the course of world events over the coming decades. Islam is, in fact, the only civilization which ever put the survival of the West in doubt - and more than once! What is interesting is how this conflict flows not simply from the differences between the two civilizations, but more importantly from their similarities. It is said that people who are too much alike cannot easily live together, and the same goes for cultures as well. Both Islam and Christianity (which serves as culturally uniting factor for the West) is absolutist, monotheistic religions. Both are universal, in the sense of making claims to apply to all of humanity rather than a single race or tribe. Both are missionary in nature, having long made it a theological duty to seek out and convert nonbelievers. Both the Jihad and the Crusades are political manifestations of these religious attitudes, and both parallel each other closely. But this doesn't entirely explain why Islam has had so many problems with all of its neighbors, not just the West. In all these places, the relations between Muslims and peoples of other civilizations - Catholic, Protestant, Orthodox, Hindu, Chinese, and Buddhist, Jewish - have been generally antagonistic; most of these relations have been violent at some point in the past; many have been violent in the 1990s. Wherever one looks along the perimeter of Islam, Muslims have problems living peaceably with their neighbors. ...Muslims make up about one-fifth of the world's population but in the 1990s they have been far more involved in inter group violence than the people of any other civilizations. (Huntington p. 256)
Several reasons have been offered as to why there is so much violence associated with Islamic nations. One common suggestion is that the violence is a result of Western imperialism. Current political divisions among the countries are artificial European creations. Moreover, there is still lingering resentment among Muslims for what their religion and their lands had to endure under colonial rule. It may be true that those factors have played a role, but they are inadequate as a full explanation, because they fail to offer any insight into why there is such strife between Muslim majorities and non-Western, non-Muslim minorities (like in the Sudan) or between Muslim minorities and non-Western, non-Muslim majorities (like in India). There are, fortunately, other alternatives.
Crises in the Middle East are seen and interpreted differently depending on whom you ask. For example, Israel's perception of and reaction to Hamas and Hizbullah is colored by the historical trauma that the Jewish people suffered over the centuries. Unfolding events there are perceived as part of the struggle against anti-Semitism, which continues to form an integral part of the Israeli contemporary worldview. Another example of diverging interpretation would be the Muslim tendency to view conflicts through a dualistic worldview. In Muslim circles, and since the 1970s, tensions in the world have often been described as conflicts between the "arrogant ones" and the "disrespected ones". For some Muslim extremists in the 1970s and 1980s the United States and the USSR were arrogant devils, or even "the great Satan".
When the interpretive narratives between conflicting parties are so different, communication – and ultimately the resolution of conflict – suffers as a result. A huge part of one's cognitive universe is shaped by narratives – the stories told in one's family, among friends, in a history class lesson. These narratives constitute the "historiography" of the group, nation, religious community, or whatever circles the individual belongs to. History is always a selection of what is regarded as significant. Furthermore, very few historical events are preserved unless they relate to a group's identity. This has to do with belonging, identity and the "us" and "them". The narratives of what has happened to "us" in the past affect our perception of events today. To us, these stories are true in the sense that they are formed by historical fact, and are seen as especially significant because they are perceived as having happened to "us", even if we were not born at that time. "They" – people in the past – have become "us"; in illo tempore – "at that time" has become "now". This phenomenon to appropriate our ancestor's history as our own is especially pertinent to the Israeli-Palestinian conflict. I recently read a short book on Palestinian history written for youth. The book conveyed historical facts, but its main purpose was to create a feeling of belonging, the idea that "this is our history". Lacking were the narratives of "the other". Facts seen as significant in Jewish history were not there. Likewise, in Israeli historiography the Palestinian narrative of "the other" is also very much absent. The "us" feeling is strengthened by ritual commemoration. Young Jewish people, born decades after World War II visit concentration camps. They experience a sense of belonging and feel that the Holocaust happened to "them".
In Palestinian history, the nakba, or catastrophe has a similar function: the trauma of those who were driven from their homes belongs to all Palestinians. Similarly, in Shi'a Islam, we know of the enormous role played by the commemoration of the Karbala tragedy (more than 13 centuries ago). Alternatively, the story of the martyrdom of Prophet Muhammad's grandson, Hussein, functions as an interpretation of the tragedies in Iraq today. So, what can be done to address these disparate perceptions of history? First, in order to promote peace and good relations, it is necessary to be aware of and interested in the narratives of the "other". A healthy mental exercise in this respect is to identify the perception patterns in one's own brain, and then see if events could be seen through other interpretations. Then we search for commonalities shared in past narratives, and act to reclaim them. We can see that dynamic present in the Barcelona Process – a reconciliation project between the 26 countries of the Mediterranean – which was inspired by Andalusia history when there was peaceful co-existence between Muslims, Jews, and Christians under Arab rule for eight centuries. And perhaps most important is making an effort to foster new narratives through mutual endeavors. We can see this played out in the story of conductor Daniel Barenboim's friendship with Edward Said, and their co-founding of the West-Eastern Divan Orchestra, a symphony orchestra comprised of young Arab and Israeli musicians. Hearing stories about what different groups have achieved together can create new patterns of perception and interpretation. Such cooperative narratives are alive and functioning today, and remain a vital part of peacemaking.
Wednesday, June 16, 2010
Monday, June 14, 2010
Friday, April 9, 2010
Nepal, China recognise two heights of Mount Everest
Nepal, China recognise two heights of Mount Everest
Nepal and China have agreed to recognise the snow and rock heights of Mount Everest, ending a long-standing debate about the height of the world's tallest mountain, officials said.
More than 4,000 climbers have scaled the mountain that straddles the Nepal-China border since it was first summited by New Zealander Sir Edmund Hillary and Tenzing Norgay Sherpa in May 1953.But its exact height has remained a matter of debate.The official Everest snow height of 8,848 metres (29,028 feet) was measured by the Survey of India in 1954.
Chinese mountaineers and researchers climbed Mount Everest in May 2005 to determine its height afresh and concluded that the rock height of the peak was about 3.7 metres (11 feet) less than the estimates made in 1954, or the summit was 8,844.43 metres (29,017 feet), with a margin of error of about 0.21 metres.
Officials from China and Nepal who met this week said both heights were accurate.
"Both are correct heights. No measurement is absolute. This is a problem of scientific research," said Raja Ram Chhatkuli, director general of Nepal's survey department, and a delegate.
Eight of the world's 14 tallest peaks including Mount Everest are in Nepal or on its borders with China and India.
In 1999, an expedition by the National Geographic Society and Boston's Museum of Science used satellite-based technology to measure the height of the snow covered peak, and determined the mountain stood 8,850 metres (29,035 feet) high.
They said they were unsure about the height of the rock peak.Nepal has stuck to the snow height determined in 1954.Some recent climbers say the mountain's glaciers are shrinking and portions of the trail leading to the summit are losing snow and turning rocky due to climate change.
Monday, March 29, 2010
IF YOU LIKE TO JOIN ((( Family of Like-Minded Individuals )))
Youth Empowerment Society
Youth can change the world
YES
Family of Like-Minded Individuals
Friends!
Anthropologist Margaret Med had once said:” never falter in this regard that a small group of visionary and fear Len citizens can change the entire world” A brief sketch of “YES” mission is being presented before you:
ü YES has the aim to strong them such voices which enlighten the pathway to change. Our envenom is not only to end the tensions blocking the restoration of peace but to begin the freedom of reconciliation.
ü YES aims to work against such projects which are alienating the youth in their own society.
ü YES believes that now it in for necessary then ever before that instrument of transforming the dream of peaceful future into reality should be handed over to the youth.
ü YES shall make all possible efforts to inculcate the culture of book reading and exchange of ideas amongst the youth, however the aim of the YES is to discourage such politics which disorders political parties & reach a true path to reestablish just and durable peace.
ü YES is the platform of like-minded individuals for like-minded individuals. We have to continue our struggle without waiting for the national and state systems to come and join us and busy themselves in joint struggle at local levels. Society believes that although these intellectuals and physical endeavors are pretty now yet the future growth is hidden in these tiny seeds.
ü YES i.e., the function of the strong group of like-minded individuals is also to being forth in documentary form a survey of environmental disaster and fatal effects upon health to legislate for environmental and social disciplines and launch a campaign for its enforcement, which also includes raising voice of protest against the illegal and unethical reasons of big mercantile in test besides con dreaming the instruments trade of weapons.
ü No activity could get neither going nor taken roots with out the help intellectual’s affiliation of the youth. All friends attached with YES are whichever place them belring forefront to promise to save lives at all levels. However possible prefer to boycott each and every product.
ü YES team proud to work for children and citizens over 50 years of age and peace irsne two and is ready voluntary to extend voluntary exportation to all the organizations engaged in these aims at all levels
ü YES pays tribute to Hazrat Muhammad (PBUH), Jesus Christ, Mahatma Budh, revolutionary teaching his regard to peace and love. Besides the great ideas of Saint Frances, Muhammad Ali Jinnah, Mahatma Gandhi, Marthn Luther King, Nelson Mandela, and Aung Sang suchi which had the capability not only to change the cause but also bearer behind an unpeol upon history for mamfoating
ü So to save humanity from collision, to provide the youth towards study and dialogue and intellectuals moving of on the right path do you again with YES mission?
ü If you are firmly optimists regarding coming of good times and you believes that struggles for human rights inrealily in continous dialogue within the society so that by blaming the conflicting in trusts demands for human equality and justice are fulfilled them we are looking forward for you next step towards YES.
Society Believes, Action without Vision is only passing times, Vision without Action is only Daydreaming, But, Vision with action can change the world. Committed youth can change the world, just need similar world outlook. If you are Committed Vision with action, and like to join us, you are Most-welcome.
YES awaits your Emails, your phone calls, your letters and sincerity
Organizer YES!
ASHFAQ REHMANI
TV-Host & Editorial In Charge ( English Newspaper)
and Columnist.
You.we.pk@gmail.com
pasrurmedia@hotmail.com
+923014690032
((((((((((((((((((((((((((((Your Required Detaile)))))))))))))))))))
send back these information for your YES international Card !
YOUR FULL NAME:
YOUR HOME TOWNNAME:
NATIONALITY
YOUR CELL PHONE NO#
YOUR OFFICE
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Thursday, March 25, 2010
Regarding YES !
YES
Youth empowerment Society
World-wide
I, would like to share with you regarding YES mission & goals, However, ( Youth empowerment Society ) is world -wide youth society, head office in Pakistan. our other offices in China, Nepal, Japan, and India.
admires the revolutionary thoughts by Muhammad (PBUH) Jesus Christ, Mahatma Budh, Saint France, Jinnah, Mahatma Ghandi, Martin Luthr King, Nelson Mandela, Dalai Lama, Aung San Souchi,etc to Change the face of History !
YES ! promises to save the humanity, Yes, solves all the problems related to women in traditional Society consisting meantal and physical torture etc.
Join us, if you like !
ASHFAQ REHMANI
Wednesday, March 10, 2010
Maee Juri ky Naam
مائی جوری کے نام “ کالم“ اشفاق رحمانی
خواتین کے عالمی دن پر پاکستان میں خواتین کی تنظیمین سیمنار ، جلسے اور جلوس منعقد کرتی ہیں ۔جیسا کہ گزشتہ روز بھی ہوا۔آٹھ مارچ کو ہر سال دنیا بھر میں خواتین کا عالمی دن منایا جاتا ہے اور گزشتہ سال کی طرح اس سال بھی ہر ملک میں اس موقع پر خواتین کو مردوں کے برابر حقوق دینے کے لیے سیمینار، جلسے اور جلوس منعقد ہو رہے ہیں۔پاکستان کے مختلف شہروں میں بھی اس سلسلے میں پروگرام منعقد کیے جارہے ہیں اور اسلام آباد میں حکومت اور خواتین کے حقوق کی تنظیموں نے علحدہ علیحدہ جلوس نکالے۔ ’’جہاز‘‘ کی اُڑان میں ’’ذمہ دار‘‘نیلو فر بختیار نے اس موقع پر کہا کہ خدا کے بعد پاکستان میں صدر جنرل پرویز مشرف ہیں جنہوں نے خواتین کو سب سے زیادہ حقوق دیے ہیں۔اقوام متحدہ کا کہنا ہے کہ گزشتہ برسوں کی نسبت خواتین کو دنیا کے مختلف ممالک کی پارلیمانوں میں نمائندگی حاصل ہونے میں بہتری آئی ہے لیکن برابری میں اب بھی چوبیس برس لگ سکتے ہیں۔ان کے مطابق انیس سو پچہتر میں دنیا کے منتخب عوامی ایوان نمائندگاں میں دس اعشاریہ نو فیصد خواتین کی نمائندگی تھی ۔
قارئین محترم ۔ ۔ ۔ آج کا یہ کالم خواتین نہیں صرف ایک خاتون نے نام ہے’’مائی جوری‘‘۔ایک رپورٹ کے مطابق، بلوچستان کے قبائلی اور پسماندہ صوبائی حلقے پی بی پچیس جعفرآباد کے ضمنی انتخابات میں مقامی جاگیرداروں اور سرداروں کے سامنے ایک کسان عورت مائی جوری بھی امیدوار ہیں، کہا جاتا ہے کہ وہ اس علاقے کے پہلی خاتون امیدوار ہیں۔مائی جوری گوٹھ غلام محمد جمالی کی رہائشی ہیں۔جعفرآباد مسلم لیگی رہنما میر جعفر خان جمالی کے نام پر بنایا گیا شہر ہے۔ میر جعفر نے جنرل ایوب خان کی آمریت کے خلاف فاطمہ جناح کا ساتھ دیا تھا۔یاد رہے کہ پڑوسی ضلعی ڈیرہ اللہ یار میں دو سال قبل تین خواتین کو زندہ درگور کرنے کی بھی اطلاعات آئیں تھیں، اور اور اطلاع کے مطابق بلوچستان کے ضلع جعفر آباد میں انسدادِ دہشت گردی کی ایک عدالت نے دو خواتین کے زندہ درگور کیے جانے والے مقدمے میں چار افراد کو پچیس پچیس سال قید کی سزا سنائی ہے۔ دوخواتین کے زندہ در گور کیے جانے کا واقعہ اگست سال سنہ دوہزار آٹھ میں رپورٹ ہواتھا اور اس کا فیصلہ اٹھارہ مہنے کے بعد ہوا ہے۔ملزمان کے وکیل کے مطابق دوخواتین کو زندہ درگور کرنے کے واقعہ پر قومی اور بین الاقوامی سطح پر انسانی حقوق کی مختلف تنظیموں نے شدید ردعمل کا اظہار کیا تھا۔
پنجاب کی خوش شکل و خوشحال صاحبو ! مائی جوری کے علاقے میںپسماندگی کہیں زیادہ ہے، بیروزگاری ہے اور تعلیم نہیں ہے جس وجہ سے جاگیرداروں اور سرداروں کی اجارہ داری ہے۔مائی جوری کے شوہر نیاز علی جمالی کسان ہیں اور اپنے دیگر چار بھائیوں کے ساتھ کاشتکاری کرتے ہیں۔ مائی جوری کا مقابلہ پاکستان پیپلز پارٹی کے امیدوار سردار ناصر خان جمالی، آزاد امیدوار میر عطااللہ بلیدی، جے یو آئی کے امیدوار عبدالحکیم میمن سے ہے ۔مائی جوری کا گاؤں جھٹ پٹ سے کوئی ستر کلومیٹر دور ہے، چھ ہزار آبادی کے اس گاؤں میں ایک پرائمری سکول ہے جو اٹھارہ سو چالیس میں قائم کیا گیا تھا جبکہ صحت کی سہولت کے لیے صرف ایک ڈسپینسر دستیاب ہے۔ مائی جوری کے مطابق انہی مسائل نے انہیں انتخابات میں حصہ لینے کے لیے مجبور کیا۔ساری عمر ہم سے ظلم ہوا ہے، نہ یہاں پینے کے لیے پانی ہے اور نہ فصلوں کے لیے پانی دستیاب ہے، بھوک نے حق مانگنے کے لیے سیاست میں لاکھڑا کیا ہے ۔مائی جوڑی کا گوٹھ انیس سو اٹھہتر میں پٹ فیڈر کسان تحریک کی وجہ سے پورے ملک میں مقبول ہوا تھا۔ جب ملک بھر سے ترقی پسند اور ٹریڈ یونین رہنماؤں نے تحریک کی خاطر ان کے گوٹھ میں ڈیرے ڈالے۔ اب یہ گاؤں ایک مرتبہ پھر میڈیا کی شہ سرخیوں میں آگیا ہے۔مائی جوری کو عوامی پارٹی کی حمایت حاصل ہے۔ ان کی سیاست کا مرکز پانی نظر آتا ہے شاید اسی لیے انہوں نے انتخابی نشان کشتی چنا۔ ان کے جلسے جلوسوں میں بھی جوری مائی آئے گی پانی لائے گی، جاگے جاگے ہاری جاگے کے نعرے لگتے ہیں۔مائی جوری کے سارے الیکشن اخراجات ان کے ووٹروں نے اُٹھائے ہیں جہیں دو کلومیٹر دور سے پانی لانا پڑتا ہے ۔پاکستان کی سیاست میں یہ تاثر عام ہے کہ انتخابات کے لیے مالی وسائل کی ضرورت ہے۔ مگر مائی جوری اس خیال کو غلط ثابت کرنے کے لیے کوشاں ہیں۔ اپنی انتخابی مہم پیدل چلائی یا ان کے حامیوں نے موٹر سائیکلوں پر جاکر کام کیا۔مائی جوری کے مطابق الیکشن کے اخراجات کے لیے انہوں نے ووٹروں سے ہی چندہ لیا ہے۔اس سے بڑی خوشی کی اور کیا بات ہو سکتی ہے کہ علاقے کو خوشحالی کی طرف گامزن کرنے کی طرف پہلا قدم ایک عورت نے اُٹھایا ہے۔ معاشرے کی سوچ میں تبدیلی لانے کی ضرورت ہے۔ہوسکتا ہے مائی جوری کو مد مقابل سیاست دانوں سے زیاد ہ نقصان روایتی مُلا سے ہو مگر اسلام ہی تو وہ دین ہے جس نے ایک عورت کی تعلیم کو پورے گھرانے کی تعلیم سے مراد کیا۔ مائی صرف ایک گھر کے لئے نہیں گھرانوں کے لئے لڑ رہی ہے۔اگرچہ دس مارچ کو ہونے والے ضمنی انتخابات میں مائی جوری کی سیاسی پوزیشن کمزور نظر آتی ہے مگر تجزیہ نگاروں کے مطابق وہ اس صورتحال میں اپنی لیے جگہ پیدا کرنے میں کامیاب ہوئی ہیں۔مائی جوری ہارے یا جیتے ایک علیحدہ سوال ہے لیکن ہم ماری جوری کی جرات کو سلام پیش کرتے ہیں۔اگر وہ سچے دل اور لگن سے ان مسائل پر کام کرے تو ہمیں ہاری ہوئی جوری بھی منظور ہے۔
خواتین کے عالمی دن پر پاکستان میں خواتین کی تنظیمین سیمنار ، جلسے اور جلوس منعقد کرتی ہیں ۔جیسا کہ گزشتہ روز بھی ہوا۔آٹھ مارچ کو ہر سال دنیا بھر میں خواتین کا عالمی دن منایا جاتا ہے اور گزشتہ سال کی طرح اس سال بھی ہر ملک میں اس موقع پر خواتین کو مردوں کے برابر حقوق دینے کے لیے سیمینار، جلسے اور جلوس منعقد ہو رہے ہیں۔پاکستان کے مختلف شہروں میں بھی اس سلسلے میں پروگرام منعقد کیے جارہے ہیں اور اسلام آباد میں حکومت اور خواتین کے حقوق کی تنظیموں نے علحدہ علیحدہ جلوس نکالے۔ ’’جہاز‘‘ کی اُڑان میں ’’ذمہ دار‘‘نیلو فر بختیار نے اس موقع پر کہا کہ خدا کے بعد پاکستان میں صدر جنرل پرویز مشرف ہیں جنہوں نے خواتین کو سب سے زیادہ حقوق دیے ہیں۔اقوام متحدہ کا کہنا ہے کہ گزشتہ برسوں کی نسبت خواتین کو دنیا کے مختلف ممالک کی پارلیمانوں میں نمائندگی حاصل ہونے میں بہتری آئی ہے لیکن برابری میں اب بھی چوبیس برس لگ سکتے ہیں۔ان کے مطابق انیس سو پچہتر میں دنیا کے منتخب عوامی ایوان نمائندگاں میں دس اعشاریہ نو فیصد خواتین کی نمائندگی تھی ۔
قارئین محترم ۔ ۔ ۔ آج کا یہ کالم خواتین نہیں صرف ایک خاتون نے نام ہے’’مائی جوری‘‘۔ایک رپورٹ کے مطابق، بلوچستان کے قبائلی اور پسماندہ صوبائی حلقے پی بی پچیس جعفرآباد کے ضمنی انتخابات میں مقامی جاگیرداروں اور سرداروں کے سامنے ایک کسان عورت مائی جوری بھی امیدوار ہیں، کہا جاتا ہے کہ وہ اس علاقے کے پہلی خاتون امیدوار ہیں۔مائی جوری گوٹھ غلام محمد جمالی کی رہائشی ہیں۔جعفرآباد مسلم لیگی رہنما میر جعفر خان جمالی کے نام پر بنایا گیا شہر ہے۔ میر جعفر نے جنرل ایوب خان کی آمریت کے خلاف فاطمہ جناح کا ساتھ دیا تھا۔یاد رہے کہ پڑوسی ضلعی ڈیرہ اللہ یار میں دو سال قبل تین خواتین کو زندہ درگور کرنے کی بھی اطلاعات آئیں تھیں، اور اور اطلاع کے مطابق بلوچستان کے ضلع جعفر آباد میں انسدادِ دہشت گردی کی ایک عدالت نے دو خواتین کے زندہ درگور کیے جانے والے مقدمے میں چار افراد کو پچیس پچیس سال قید کی سزا سنائی ہے۔ دوخواتین کے زندہ در گور کیے جانے کا واقعہ اگست سال سنہ دوہزار آٹھ میں رپورٹ ہواتھا اور اس کا فیصلہ اٹھارہ مہنے کے بعد ہوا ہے۔ملزمان کے وکیل کے مطابق دوخواتین کو زندہ درگور کرنے کے واقعہ پر قومی اور بین الاقوامی سطح پر انسانی حقوق کی مختلف تنظیموں نے شدید ردعمل کا اظہار کیا تھا۔
پنجاب کی خوش شکل و خوشحال صاحبو ! مائی جوری کے علاقے میںپسماندگی کہیں زیادہ ہے، بیروزگاری ہے اور تعلیم نہیں ہے جس وجہ سے جاگیرداروں اور سرداروں کی اجارہ داری ہے۔مائی جوری کے شوہر نیاز علی جمالی کسان ہیں اور اپنے دیگر چار بھائیوں کے ساتھ کاشتکاری کرتے ہیں۔ مائی جوری کا مقابلہ پاکستان پیپلز پارٹی کے امیدوار سردار ناصر خان جمالی، آزاد امیدوار میر عطااللہ بلیدی، جے یو آئی کے امیدوار عبدالحکیم میمن سے ہے ۔مائی جوری کا گاؤں جھٹ پٹ سے کوئی ستر کلومیٹر دور ہے، چھ ہزار آبادی کے اس گاؤں میں ایک پرائمری سکول ہے جو اٹھارہ سو چالیس میں قائم کیا گیا تھا جبکہ صحت کی سہولت کے لیے صرف ایک ڈسپینسر دستیاب ہے۔ مائی جوری کے مطابق انہی مسائل نے انہیں انتخابات میں حصہ لینے کے لیے مجبور کیا۔ساری عمر ہم سے ظلم ہوا ہے، نہ یہاں پینے کے لیے پانی ہے اور نہ فصلوں کے لیے پانی دستیاب ہے، بھوک نے حق مانگنے کے لیے سیاست میں لاکھڑا کیا ہے ۔مائی جوڑی کا گوٹھ انیس سو اٹھہتر میں پٹ فیڈر کسان تحریک کی وجہ سے پورے ملک میں مقبول ہوا تھا۔ جب ملک بھر سے ترقی پسند اور ٹریڈ یونین رہنماؤں نے تحریک کی خاطر ان کے گوٹھ میں ڈیرے ڈالے۔ اب یہ گاؤں ایک مرتبہ پھر میڈیا کی شہ سرخیوں میں آگیا ہے۔مائی جوری کو عوامی پارٹی کی حمایت حاصل ہے۔ ان کی سیاست کا مرکز پانی نظر آتا ہے شاید اسی لیے انہوں نے انتخابی نشان کشتی چنا۔ ان کے جلسے جلوسوں میں بھی جوری مائی آئے گی پانی لائے گی، جاگے جاگے ہاری جاگے کے نعرے لگتے ہیں۔مائی جوری کے سارے الیکشن اخراجات ان کے ووٹروں نے اُٹھائے ہیں جہیں دو کلومیٹر دور سے پانی لانا پڑتا ہے ۔پاکستان کی سیاست میں یہ تاثر عام ہے کہ انتخابات کے لیے مالی وسائل کی ضرورت ہے۔ مگر مائی جوری اس خیال کو غلط ثابت کرنے کے لیے کوشاں ہیں۔ اپنی انتخابی مہم پیدل چلائی یا ان کے حامیوں نے موٹر سائیکلوں پر جاکر کام کیا۔مائی جوری کے مطابق الیکشن کے اخراجات کے لیے انہوں نے ووٹروں سے ہی چندہ لیا ہے۔اس سے بڑی خوشی کی اور کیا بات ہو سکتی ہے کہ علاقے کو خوشحالی کی طرف گامزن کرنے کی طرف پہلا قدم ایک عورت نے اُٹھایا ہے۔ معاشرے کی سوچ میں تبدیلی لانے کی ضرورت ہے۔ہوسکتا ہے مائی جوری کو مد مقابل سیاست دانوں سے زیاد ہ نقصان روایتی مُلا سے ہو مگر اسلام ہی تو وہ دین ہے جس نے ایک عورت کی تعلیم کو پورے گھرانے کی تعلیم سے مراد کیا۔ مائی صرف ایک گھر کے لئے نہیں گھرانوں کے لئے لڑ رہی ہے۔اگرچہ دس مارچ کو ہونے والے ضمنی انتخابات میں مائی جوری کی سیاسی پوزیشن کمزور نظر آتی ہے مگر تجزیہ نگاروں کے مطابق وہ اس صورتحال میں اپنی لیے جگہ پیدا کرنے میں کامیاب ہوئی ہیں۔مائی جوری ہارے یا جیتے ایک علیحدہ سوال ہے لیکن ہم ماری جوری کی جرات کو سلام پیش کرتے ہیں۔اگر وہ سچے دل اور لگن سے ان مسائل پر کام کرے تو ہمیں ہاری ہوئی جوری بھی منظور ہے۔
Sunday, March 7, 2010
Regarding: Worldwide journalists invited to submit works on Iraq elections
Worldwide journalists invited to submit works on Iraq elections
Posted on: 05/03/2010 Politics and Elections Deadline: 24/03/2010 Region: Worldwide
Reporters and citizen journalists worldwide are invited to participate in the Allvoices Iraqi Elections Reporting Incentive, a contest designed to inspire citizen and professional journalists interested in reporting on Iraq news related to the Parliamentary Elections scheduled to take place March 7. Deadline to submit works: March 24.
Contestants are invited to:
• Share perspectives on the upcoming Iraqi elections
• Describe how the elections will affect the future of Iraq and its diverse communities
• Highlight and assess the untold Iraqi election stories
• Discuss the most important issues Iraq is facing such as the refugee and human rights problem
• Report how the Iraqi people feel about the impending American pullout and the level of support for coalition forces as it relates to the elections
The compitition will award the top submitted stories, based on page views. The first place winner will earn US$500, second place will earn US$250, and US$100 for the third. Winners will be announced and prizes will be awarded within 30 days of the contest's end.
For more information contact Michael Sherf at Michael@allvoices.com or call +1 (415) 493-8335.
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Best Regards !
ASHFAQ REHMANI
EMAIL: pasrurmedia@hotmail.com
+923014690032
Posted on: 05/03/2010 Politics and Elections Deadline: 24/03/2010 Region: Worldwide
Reporters and citizen journalists worldwide are invited to participate in the Allvoices Iraqi Elections Reporting Incentive, a contest designed to inspire citizen and professional journalists interested in reporting on Iraq news related to the Parliamentary Elections scheduled to take place March 7. Deadline to submit works: March 24.
Contestants are invited to:
• Share perspectives on the upcoming Iraqi elections
• Describe how the elections will affect the future of Iraq and its diverse communities
• Highlight and assess the untold Iraqi election stories
• Discuss the most important issues Iraq is facing such as the refugee and human rights problem
• Report how the Iraqi people feel about the impending American pullout and the level of support for coalition forces as it relates to the elections
The compitition will award the top submitted stories, based on page views. The first place winner will earn US$500, second place will earn US$250, and US$100 for the third. Winners will be announced and prizes will be awarded within 30 days of the contest's end.
For more information contact Michael Sherf at Michael@allvoices.com or call +1 (415) 493-8335.
(((((((((((((((((((((((
Best Regards !
ASHFAQ REHMANI
EMAIL: pasrurmedia@hotmail.com
+923014690032
Saturday, March 6, 2010
Regarding: Fellowship for Woman Journalist
Dear Respected,
Hope you are fit & fine
USA: Elizabeth Neuffer Fellowship for Woman Journalist
The International Women’s Media Foundation is now accepting applications for the 2010-11 Elizabeth Neuffer Fellowship, named for the 1998 IWMF Courage in Journalism Award winner and Boston Globe correspondent who was killed in Iraq in May 2003. This program, created with Neuffer’s family and friends, aims to perpetuate her memory and advance her life mission of promoting international understanding of human rights and social justice while creating an opportunity for women journalists to build their skills.
One woman journalist will be selected to spend an academic year in a tailored program with access to Boston-area universities as well as the Boston Globe and The New York Times. The flexible structure of the program will provide the fellow with opportunities to pursue academic research and hone her reporting skills covering topics related to human rights.
What expenses will be covered during the course of the fellowship?
A fixed stipend will be provided to cover housing, meals and ground transportation during the fellowship. Round-trip economy airfare will be covered from the fellow's home country or city to Washington, D.C., and from Washington, D.C., to the fellowship city. The fellow will also receive health insurance during the program. The fellowship does not provide salary or honoraria.
For fellows from outside of the United States, the fellowship also covers the costs of applying for and obtaining a U.S. visa.
The fellow will be fully responsible for any additional incidental expenses and other costs.
Who is eligible to apply for the fellowship?
The Elizabeth Neuffer Fellowship is open to women journalists worldwide whose work focuses on human rights and social justice. Journalists working in the print, broadcast and Internet media, including freelancers, are eligible to apply.
Applicants must have a minimum of three years of experience in journalism. Non-native English speakers must also have excellent written and verbal English skills in order to fully participate in and benefit from the program.
Where will the fellowship take place?
Each fellowship will be tailored specifically to the recipient. Working with the IWMF, the fellow will design a program that will enable her to pursue academic research while improving her ability to cover human rights and social justice by increasing her journalistic skills.
The fellow will be based at the Center for International Studies at the Massachusetts Institute of Technology (MIT) in Cambridge, Massachusetts as a research associate during the research component of the fellowship. During the journalism portion of the fellowship, she may spend time at the Boston Globe or The New York Times.
2010 Fellowship Application
Recommendation Form
English Assessment Form
How do I apply?
An application and related forms are at www.iwmf.org/neuffer.
Applications should be submitted electronically when possible to neuffer@iwmf.org. If it is not possible to submit your application electronically, it can be submitted by mail, either regular post or international courier, to:
Elizabeth Neuffer Fellowship
International Women's Media Foundation
1625 K Street, NW, Suite 1275
Washington, D.C. 20006
USA
What is the deadline?
The deadline for the 2010-11 IWMF Elizabeth Neuffer Fellowship is April 9, 2010.
Questions
Contact us at neuffer@iwmf.org.
Best Regards
ASHFAQ REHMANI
YES.ORG
Hope you are fit & fine
USA: Elizabeth Neuffer Fellowship for Woman Journalist
The International Women’s Media Foundation is now accepting applications for the 2010-11 Elizabeth Neuffer Fellowship, named for the 1998 IWMF Courage in Journalism Award winner and Boston Globe correspondent who was killed in Iraq in May 2003. This program, created with Neuffer’s family and friends, aims to perpetuate her memory and advance her life mission of promoting international understanding of human rights and social justice while creating an opportunity for women journalists to build their skills.
One woman journalist will be selected to spend an academic year in a tailored program with access to Boston-area universities as well as the Boston Globe and The New York Times. The flexible structure of the program will provide the fellow with opportunities to pursue academic research and hone her reporting skills covering topics related to human rights.
What expenses will be covered during the course of the fellowship?
A fixed stipend will be provided to cover housing, meals and ground transportation during the fellowship. Round-trip economy airfare will be covered from the fellow's home country or city to Washington, D.C., and from Washington, D.C., to the fellowship city. The fellow will also receive health insurance during the program. The fellowship does not provide salary or honoraria.
For fellows from outside of the United States, the fellowship also covers the costs of applying for and obtaining a U.S. visa.
The fellow will be fully responsible for any additional incidental expenses and other costs.
Who is eligible to apply for the fellowship?
The Elizabeth Neuffer Fellowship is open to women journalists worldwide whose work focuses on human rights and social justice. Journalists working in the print, broadcast and Internet media, including freelancers, are eligible to apply.
Applicants must have a minimum of three years of experience in journalism. Non-native English speakers must also have excellent written and verbal English skills in order to fully participate in and benefit from the program.
Where will the fellowship take place?
Each fellowship will be tailored specifically to the recipient. Working with the IWMF, the fellow will design a program that will enable her to pursue academic research while improving her ability to cover human rights and social justice by increasing her journalistic skills.
The fellow will be based at the Center for International Studies at the Massachusetts Institute of Technology (MIT) in Cambridge, Massachusetts as a research associate during the research component of the fellowship. During the journalism portion of the fellowship, she may spend time at the Boston Globe or The New York Times.
2010 Fellowship Application
Recommendation Form
English Assessment Form
How do I apply?
An application and related forms are at www.iwmf.org/neuffer.
Applications should be submitted electronically when possible to neuffer@iwmf.org. If it is not possible to submit your application electronically, it can be submitted by mail, either regular post or international courier, to:
Elizabeth Neuffer Fellowship
International Women's Media Foundation
1625 K Street, NW, Suite 1275
Washington, D.C. 20006
USA
What is the deadline?
The deadline for the 2010-11 IWMF Elizabeth Neuffer Fellowship is April 9, 2010.
Questions
Contact us at neuffer@iwmf.org.
Best Regards
ASHFAQ REHMANI
YES.ORG
Friday, March 5, 2010
Saturday, February 20, 2010
Friday, February 19, 2010
Thursday, February 18, 2010
Monday, February 15, 2010
Thursday, February 11, 2010
Wednesday, February 10, 2010
Tuesday, February 9, 2010
Thursday, February 4, 2010
Wednesday, February 3, 2010
ILO’s Technical Assistance to Ministry of Youth Affairs to Support “National Internship Programme to Enhance Employability”
ILO’s Technical Assistance to Ministry of Youth Affairs to Support
“National Internship Programme to Enhance Employability”
Ministry of Youth Affairs (MOYA) and ILO have agreed to conduct assessment of ministry’s “National Internship Programme to Enhance Employability”. This Internship programme currently offers internship to 30,000 young people who receive monthly stipend of Rs. 10,000. Ministry of Youth is annually spending US $ 40 million on this initiative. This was announced on 2 Feb in a meeting between Mr. Nazar Hussain Mahar, Federal Secretary, Ministry of Youth Affairs and Mr. Donglin Li, Country Director of ILO Pakistan. They both agreed on following collaborations:
ILO to provide technical assistance to carry out a comprehensive Tracer Study to assess the impact of National Internship Programme.
ILO jointly with the MOYA will develop a programme using ILO’s entrepreneurship methodology and international experience to promote employment opportunity and youth entrepreneurship.
ILO will also support the MOYA to organize Job Fairs and Annual Awards Event to acknowledge young entrepreneurs from across the country and to encourage the spirit of youth entrepreneurship in public.
This collaboration will help the Ministry to benefit from ILO’s global experience on the promotion of entrepreneurship and replicate some of those models in Pakistan. Federal Secretary, Ministry of Youth Affairs, said in the meeting that Pakistan's population profile has changed the proportion of working age population is increasing and offering a window of opportunity and also challenges to turn this demographic transition into a ‘demographic dividend’, therefore, he said, the Ministry feels the need to urgently promote entrepreneurship among the youth in Pakistan with the technical assistance of the ILO.
Mr. Li stated that Pakistan Decent Work Country Programme was signed in 2005 and the Youth Employment is a priority for ILO’s agenda. He said that in the present global employment crisis, the ILO’s Global Jobs Pact, adopted in June 2009, also offers guide lines to national and international policies aimed at stimulating economic recovery, generating jobs and providing protection to working people and their families. In this regard youth
Employment and entrepreneurship become increasingly important to achieve a goal of Decent Work for all. Mr. Li hoped that the youth programme in MOYA will make a big progress this year with the ILO’s technical assistance.(#)
“National Internship Programme to Enhance Employability”
Ministry of Youth Affairs (MOYA) and ILO have agreed to conduct assessment of ministry’s “National Internship Programme to Enhance Employability”. This Internship programme currently offers internship to 30,000 young people who receive monthly stipend of Rs. 10,000. Ministry of Youth is annually spending US $ 40 million on this initiative. This was announced on 2 Feb in a meeting between Mr. Nazar Hussain Mahar, Federal Secretary, Ministry of Youth Affairs and Mr. Donglin Li, Country Director of ILO Pakistan. They both agreed on following collaborations:
ILO to provide technical assistance to carry out a comprehensive Tracer Study to assess the impact of National Internship Programme.
ILO jointly with the MOYA will develop a programme using ILO’s entrepreneurship methodology and international experience to promote employment opportunity and youth entrepreneurship.
ILO will also support the MOYA to organize Job Fairs and Annual Awards Event to acknowledge young entrepreneurs from across the country and to encourage the spirit of youth entrepreneurship in public.
This collaboration will help the Ministry to benefit from ILO’s global experience on the promotion of entrepreneurship and replicate some of those models in Pakistan. Federal Secretary, Ministry of Youth Affairs, said in the meeting that Pakistan's population profile has changed the proportion of working age population is increasing and offering a window of opportunity and also challenges to turn this demographic transition into a ‘demographic dividend’, therefore, he said, the Ministry feels the need to urgently promote entrepreneurship among the youth in Pakistan with the technical assistance of the ILO.
Mr. Li stated that Pakistan Decent Work Country Programme was signed in 2005 and the Youth Employment is a priority for ILO’s agenda. He said that in the present global employment crisis, the ILO’s Global Jobs Pact, adopted in June 2009, also offers guide lines to national and international policies aimed at stimulating economic recovery, generating jobs and providing protection to working people and their families. In this regard youth
Employment and entrepreneurship become increasingly important to achieve a goal of Decent Work for all. Mr. Li hoped that the youth programme in MOYA will make a big progress this year with the ILO’s technical assistance.(#)
Tuesday, February 2, 2010
SECURITY COUNCIL CONDEMNS ATTACKS AGAINST JOURNALISTS IN CONFLICT SITUATIONS
Security Council
SC/8929
--------------------------------------------------------------------------------
Department of Public Information • News and Media Division • New York
Security Council
5613th Meeting (PM)
SECURITY COUNCIL CONDEMNS ATTACKS AGAINST JOURNALISTS IN CONFLICT SITUATIONS,
UNANIMOUSLY ADOPTING RESOLUTION 1738 (2006)
Deeply concerned at the frequency of acts of violence, including deliberate attacks, in many parts of the world against journalists, media professionals and associated personnel, in armed conflicts, the Security Council today condemned such attacks and called on all parties to put an end to such practices.
Unanimously adopting resolution 1738 (2006), the Council recalled, without prejudice to the war correspondents’ right to the status of prisoners of war under the Third Geneva Convention, that journalists, media professionals and associated personnel engaged in dangerous professional missions in areas of armed conflict shall be considered civilians, to be respected and protected as such.
In that connection, the Council recalled its demand that all parties to armed conflict comply with their obligations under international law to protect civilians in armed conflict. It also emphasized the responsibility of States in that regard, as well as their obligation to end impunity and to prosecute those responsible for serious violations. All parties in situations of armed conflict were urged to respect the professional independence and rights of journalists, media professionals and associated personnel as civilians.
Further to the text, the Council reaffirmed its condemnation of all incitements to violence against civilians in situations of armed conflict, as well as the need to bring to justice those who incite such violence. When authorizing missions, the Council also indicated its willingness to consider, where appropriate, steps in response to media broadcast inciting genocide, crimes against humanity and serious violations of international humanitarian law.
The meeting was called to order at 12:42 p.m. and adjourned at 12:45 p.m.
Resolution
The full text of resolution 1738 (2006) reads as follows:
“The Security Council,
“Bearing in mind its primary responsibility under the Charter of the United Nations for the maintenance of international peace and security, and underlining the importance of taking measures aimed at conflict prevention and resolution,
“Reaffirming its resolutions 1265 (1999), 1296 (2000) and 1674 (2006) on the protection of civilians in armed conflict and its resolution 1502 (2003) on protection of United Nations personnel, associated personnel and humanitarian personnel in conflict zones, as well as other relevant resolutions and presidential statements,
“Reaffirming its commitment to the Purposes of the Charter of the United Nations as set out in Article 1 (1-4) of the Charter, and to the Principles of the Charter as set out in Article 2 (1-7) of the Charter, including its commitment to the principles of the political independence, sovereign equality and territorial integrity of all States, and respect for the sovereignty of all States,
“Reaffirming that parties to an armed conflict bear the primary responsibility to take all feasible steps to ensure the protection of affected civilians,
“Recalling the Geneva Conventions of 12 August 1949, in particular the Third Geneva Convention of 12 August 1949 on the treatment of prisoners of war, and the Additional Protocols of 8 June 1977, in particular article 79 of the Additional Protocol I regarding the protection of journalists engaged in dangerous professional missions in areas of armed conflict,
“Emphasizing that there are existing prohibitions under international humanitarian law against attacks intentionally directed against civilians, as such, which in situations of armed conflict constitute war crimes, and recalling the need for States to end impunity for such criminal acts,
“Recalling that the States Parties to the Geneva Conventions have an obligation to search for persons alleged to have committed, or to have ordered to be committed a grave breach of these Conventions, and an obligation to try them before their own courts, regardless of their nationality, or may hand them over for trial to another concerned State provided this State has made out a prima facie case against the said persons,
“Drawing the attention of all States to the full range of justice and reconciliation mechanisms, including national, international and “mixed” criminal courts and tribunals and truth and reconciliation commissions, and noting that such mechanisms can promote not only individual responsibility for serious crimes, but also peace, truth, reconciliation and the rights of the victims,
“Recognizing the importance of a comprehensive, coherent and action-oriented approach, including in early planning, of protection of civilians in situations of armed conflict. Stressing, in this regard, the need to adopt a broad strategy of conflict prevention, which addresses the root causes of armed conflict in a comprehensive manner in order to enhance the protection of civilians on a long-term basis, including by promoting sustainable development, poverty eradication, national reconciliation, good governance, democracy, the rule of law and respect for and protection of human rights,
“Deeply concerned at the frequency of acts of violence in many parts of the world against journalists, media professionals and associated personnel in armed conflict, in particular deliberate attacks in violation of international humanitarian law,
“Recognizing that the consideration of the issue of protection of journalists in armed conflict by the Security Council is based on the urgency and importance of this issue, and recognizing the valuable role that the Secretary-General can play in providing more information on this issue,
“1. Condemns intentional attacks against journalists, media professionals and associated personnel, as such, in situations of armed conflict, and calls upon all parties to put an end to such practices;
“2. Recalls in this regard that journalists, media professionals and associated personnel engaged in dangerous professional missions in areas of armed conflict shall be considered as civilians and shall be respected and protected as such, provided that they take no action adversely affecting their status as civilians. This is without prejudice to the right of war correspondents accredited to the armed forces to the status of prisoners of war provided for in article 4.A.4 of the Third Geneva Convention;
“3. Recalls also that media equipment and installations constitute civilian objects, and in this respect shall not be the object of attack or of reprisals, unless they are military objectives;
“4. Reaffirms its condemnation of all incitements to violence against civilians in situations of armed conflict, further reaffirms the need to bring to justice, in accordance with applicable international law, individuals who incite such violence, and indicates its willingness, when authorizing missions, to consider, where appropriate, steps in response to media broadcast inciting genocide, crimes against humanity and serious violations of international humanitarian law;
“5. Recalls its demand that all parties to an armed conflict comply fully with the obligations applicable to them under international law related to the protection of civilians in armed conflict, including journalists, media professionals and associated personnel;
“6. Urges States and all other parties to an armed conflict to do their utmost to prevent violations of international humanitarian law against civilians, including journalists, media professionals and associated personnel;
“7. Emphasizes the responsibility of States to comply with the relevant obligations under international law to end impunity and to prosecute those responsible for serious violations of international humanitarian law;
“8. Urges all parties involved in situations of armed conflict to respect the professional independence and rights of journalists, media professionals and associated personnel as civilians;
“9. Recalls that the deliberate targeting of civilians and other protected persons, and the commission of systematic, flagrant and widespread violations of international humanitarian and human rights law in situations of armed conflict may constitute a threat to international peace and security, and reaffirms in this regard its readiness to consider such situations and, where necessary, to adopt appropriate steps;
“10. Invites States which have not yet done so to consider becoming parties to the Additional Protocols I and II of 1977 to the Geneva Conventions at the earliest possible date;
“11. Affirms that it will address the issue of protection of journalists in armed conflict strictly under the agenda item “protection of civilians in armed conflict”;
“12. Requests the Secretary-General to include as a sub-item in his next reports on the protection of civilians in armed conflict the issue of the safety and security of journalists, media professionals and associated personnel.”
SC/8929
--------------------------------------------------------------------------------
Department of Public Information • News and Media Division • New York
Security Council
5613th Meeting (PM)
SECURITY COUNCIL CONDEMNS ATTACKS AGAINST JOURNALISTS IN CONFLICT SITUATIONS,
UNANIMOUSLY ADOPTING RESOLUTION 1738 (2006)
Deeply concerned at the frequency of acts of violence, including deliberate attacks, in many parts of the world against journalists, media professionals and associated personnel, in armed conflicts, the Security Council today condemned such attacks and called on all parties to put an end to such practices.
Unanimously adopting resolution 1738 (2006), the Council recalled, without prejudice to the war correspondents’ right to the status of prisoners of war under the Third Geneva Convention, that journalists, media professionals and associated personnel engaged in dangerous professional missions in areas of armed conflict shall be considered civilians, to be respected and protected as such.
In that connection, the Council recalled its demand that all parties to armed conflict comply with their obligations under international law to protect civilians in armed conflict. It also emphasized the responsibility of States in that regard, as well as their obligation to end impunity and to prosecute those responsible for serious violations. All parties in situations of armed conflict were urged to respect the professional independence and rights of journalists, media professionals and associated personnel as civilians.
Further to the text, the Council reaffirmed its condemnation of all incitements to violence against civilians in situations of armed conflict, as well as the need to bring to justice those who incite such violence. When authorizing missions, the Council also indicated its willingness to consider, where appropriate, steps in response to media broadcast inciting genocide, crimes against humanity and serious violations of international humanitarian law.
The meeting was called to order at 12:42 p.m. and adjourned at 12:45 p.m.
Resolution
The full text of resolution 1738 (2006) reads as follows:
“The Security Council,
“Bearing in mind its primary responsibility under the Charter of the United Nations for the maintenance of international peace and security, and underlining the importance of taking measures aimed at conflict prevention and resolution,
“Reaffirming its resolutions 1265 (1999), 1296 (2000) and 1674 (2006) on the protection of civilians in armed conflict and its resolution 1502 (2003) on protection of United Nations personnel, associated personnel and humanitarian personnel in conflict zones, as well as other relevant resolutions and presidential statements,
“Reaffirming its commitment to the Purposes of the Charter of the United Nations as set out in Article 1 (1-4) of the Charter, and to the Principles of the Charter as set out in Article 2 (1-7) of the Charter, including its commitment to the principles of the political independence, sovereign equality and territorial integrity of all States, and respect for the sovereignty of all States,
“Reaffirming that parties to an armed conflict bear the primary responsibility to take all feasible steps to ensure the protection of affected civilians,
“Recalling the Geneva Conventions of 12 August 1949, in particular the Third Geneva Convention of 12 August 1949 on the treatment of prisoners of war, and the Additional Protocols of 8 June 1977, in particular article 79 of the Additional Protocol I regarding the protection of journalists engaged in dangerous professional missions in areas of armed conflict,
“Emphasizing that there are existing prohibitions under international humanitarian law against attacks intentionally directed against civilians, as such, which in situations of armed conflict constitute war crimes, and recalling the need for States to end impunity for such criminal acts,
“Recalling that the States Parties to the Geneva Conventions have an obligation to search for persons alleged to have committed, or to have ordered to be committed a grave breach of these Conventions, and an obligation to try them before their own courts, regardless of their nationality, or may hand them over for trial to another concerned State provided this State has made out a prima facie case against the said persons,
“Drawing the attention of all States to the full range of justice and reconciliation mechanisms, including national, international and “mixed” criminal courts and tribunals and truth and reconciliation commissions, and noting that such mechanisms can promote not only individual responsibility for serious crimes, but also peace, truth, reconciliation and the rights of the victims,
“Recognizing the importance of a comprehensive, coherent and action-oriented approach, including in early planning, of protection of civilians in situations of armed conflict. Stressing, in this regard, the need to adopt a broad strategy of conflict prevention, which addresses the root causes of armed conflict in a comprehensive manner in order to enhance the protection of civilians on a long-term basis, including by promoting sustainable development, poverty eradication, national reconciliation, good governance, democracy, the rule of law and respect for and protection of human rights,
“Deeply concerned at the frequency of acts of violence in many parts of the world against journalists, media professionals and associated personnel in armed conflict, in particular deliberate attacks in violation of international humanitarian law,
“Recognizing that the consideration of the issue of protection of journalists in armed conflict by the Security Council is based on the urgency and importance of this issue, and recognizing the valuable role that the Secretary-General can play in providing more information on this issue,
“1. Condemns intentional attacks against journalists, media professionals and associated personnel, as such, in situations of armed conflict, and calls upon all parties to put an end to such practices;
“2. Recalls in this regard that journalists, media professionals and associated personnel engaged in dangerous professional missions in areas of armed conflict shall be considered as civilians and shall be respected and protected as such, provided that they take no action adversely affecting their status as civilians. This is without prejudice to the right of war correspondents accredited to the armed forces to the status of prisoners of war provided for in article 4.A.4 of the Third Geneva Convention;
“3. Recalls also that media equipment and installations constitute civilian objects, and in this respect shall not be the object of attack or of reprisals, unless they are military objectives;
“4. Reaffirms its condemnation of all incitements to violence against civilians in situations of armed conflict, further reaffirms the need to bring to justice, in accordance with applicable international law, individuals who incite such violence, and indicates its willingness, when authorizing missions, to consider, where appropriate, steps in response to media broadcast inciting genocide, crimes against humanity and serious violations of international humanitarian law;
“5. Recalls its demand that all parties to an armed conflict comply fully with the obligations applicable to them under international law related to the protection of civilians in armed conflict, including journalists, media professionals and associated personnel;
“6. Urges States and all other parties to an armed conflict to do their utmost to prevent violations of international humanitarian law against civilians, including journalists, media professionals and associated personnel;
“7. Emphasizes the responsibility of States to comply with the relevant obligations under international law to end impunity and to prosecute those responsible for serious violations of international humanitarian law;
“8. Urges all parties involved in situations of armed conflict to respect the professional independence and rights of journalists, media professionals and associated personnel as civilians;
“9. Recalls that the deliberate targeting of civilians and other protected persons, and the commission of systematic, flagrant and widespread violations of international humanitarian and human rights law in situations of armed conflict may constitute a threat to international peace and security, and reaffirms in this regard its readiness to consider such situations and, where necessary, to adopt appropriate steps;
“10. Invites States which have not yet done so to consider becoming parties to the Additional Protocols I and II of 1977 to the Geneva Conventions at the earliest possible date;
“11. Affirms that it will address the issue of protection of journalists in armed conflict strictly under the agenda item “protection of civilians in armed conflict”;
“12. Requests the Secretary-General to include as a sub-item in his next reports on the protection of civilians in armed conflict the issue of the safety and security of journalists, media professionals and associated personnel.”
Monday, February 1, 2010
Copenhagen’s climate finance – six key questions
Copenhagen’s climate finance – six key questions
Unanswered questions threaten to breed mistrust in the promises of climate-change funding that governments made in the Copenhagen Accord at December’s UN summit, says a paper published today by the International Institute for Environment and Development (IIED).
In the Copenhagen Accord developed countries pledged US$30 billion over the three years from 2010 to 2013 and US$100 billion a year from 2020, for developing countries to tackle climate change.
“However, it is far from clear where the funding will come from, if it is genuinely new and additional, and how it will be allocated and channelled?,” says co-author Saleemul Huq, a senior fellow in IIED’s climate change group. “The paper raises six key questions that will need to be answered.”
Huq’s co-authors are Timmons Roberts, who is Director of Environmental Studies at Brown University in the United States, and Martin Stadelmann, a researcher at the Center for International and Comparative Studies, ETH and University of Zurich, Switzerland.
"Critics are claiming that much of the promise made at Copenhagen will be met with 'recycled aid,' says Roberts.
"Too many treaties have faltered as promises go unmet, and we cannot afford this to happen with climate change,” he adds. “To meet these critics there needs to be much broader discussion of what should count as climate finance, and how it will be monitored and tracked."
Download the briefing paper
http://www.iied.org/pubs/display.php?o=17071IIED
Unanswered questions threaten to breed mistrust in the promises of climate-change funding that governments made in the Copenhagen Accord at December’s UN summit, says a paper published today by the International Institute for Environment and Development (IIED).
In the Copenhagen Accord developed countries pledged US$30 billion over the three years from 2010 to 2013 and US$100 billion a year from 2020, for developing countries to tackle climate change.
“However, it is far from clear where the funding will come from, if it is genuinely new and additional, and how it will be allocated and channelled?,” says co-author Saleemul Huq, a senior fellow in IIED’s climate change group. “The paper raises six key questions that will need to be answered.”
Huq’s co-authors are Timmons Roberts, who is Director of Environmental Studies at Brown University in the United States, and Martin Stadelmann, a researcher at the Center for International and Comparative Studies, ETH and University of Zurich, Switzerland.
"Critics are claiming that much of the promise made at Copenhagen will be met with 'recycled aid,' says Roberts.
"Too many treaties have faltered as promises go unmet, and we cannot afford this to happen with climate change,” he adds. “To meet these critics there needs to be much broader discussion of what should count as climate finance, and how it will be monitored and tracked."
Download the briefing paper
http://www.iied.org/pubs/display.php?o=17071IIED
Friday, January 29, 2010
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